From: Yeshivat Har Etzion Office <office@etzion.org.il>
To: yhe-intparsha@etzion.org.il
Subject: INTPARSHA62 -11: Parashat Vayigash
YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
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INTRODUCTION TO PARASHAT HASHAVUA
PARASHAT VAYIGASH
Yosef's Brothers
By Rav Michael Hattin
INTRODUCTION
Last time, in Parashat Vayeshev, we began to consider
the story of Yosef and his brothers. We briefly outlined
the primary catalysts in the account of Yosef's descent to
Egypt: his intentional arousal of his brothers' enmity, his
donning of the coat of many colors, and his premature dreams
of greatness. Additionally, we recounted the role of his
brothers in the terrible crime of his sale: their initial
schemes to kill him, Reuven's unsuccessful attempt to return
him to his father, and Yehuda's embraced suggestion of
selling him to the Ishmaelites. Recall that with Yosef's
auction, the involvement of his brothers in his life
abruptly ended, as the Torah shifted its focus to describe
his trials, travails and triumphs in the house of his new
master Potiphar and eventually in the service of Pharaoh
himself. In the end, Yosef achieves the promise implied in
his dreams by becoming Viceroy of Egypt. Except for one
unusual, puzzling and seemingly unrelated incident
concerning Yehuda and Tamar, the brothers completely
disappear from the account until more than twenty years
later when the famine predicted in Pharaoh's dream strikes
Canaan and the region, and the brothers are forced at their
aged father's behest to reluctantly journey to Egypt in
search of provisions. Yaacov, fearing for the well-being of
Binyamin, Yosef's younger brother and the only remaining
progeny of beloved Rachel, refuses to allow him to accompany
the others on their trek.
In Parashat Miketz, the brothers thus reenter the
narrative, as they stand and then kneel before the Viceroy
of Egypt, none other than their long-lost and presumably
unmissed brother Yosef. Yosef, now dressed as an Egyptian
in the honored robes of his high office, shielded from
prying questions by an official interpreter, immediately
recognizes them but they fail to discern his true identity.
What follows is a troubling series of events in which Yosef
subjects his brothers to great psychological stress by
accusing them of espionage, imprisoning them, and demanding
that they bring their brother Binyamin before him in order
to corroborate their counter claims of no wrong doing. The
commentaries grapple with Yosef's cruel conduct and attempt
to explain his motives: is he driven by vengeance, is he
obsessed with the fulfillment of his prophetic dreams, or is
there perhaps another way to explain his seeming hard
heartedness?
THE FIRST EXCHANGE BETWEEN YOSEF AND HIS BROTHERS
We will attempt to ascertain Yosef's true intent by
carefully considering the various elements of his plan and
gauging them against the reaction of his brothers. In so
doing, we will be able to trace the brothers' progression as
they come to their own dawning realizations about their role
in the dastardly deed of two decades earlier. Let us begin
by cataloging the several steps of Yosef's maltreatment of
his brothers and noting their response.
(1) YOSEF - "Yosef saw his brothers and recognized them. He
behaved cruelly towards them and spoke harshly.he said to
them: 'you are spies, and you have come to ascertain the
weakness of the country!'" (Bereishit 42:7-9)
BROTHERS - "They said to him: 'no sir, we are the sons of
one father. We are truthful, we are not spies.we twelve are
sons of one man in the land of Canaan. The youngest brother
remains with his father, and one is no more.'" (42:10-13)
(2) YOSEF - "Yosef said.'you are spies. Corroborate your
claims by bringing your young brother here'.he placed them
in prison under guard for three days. On the third day he
said: '.if you are truthful, let one of you be imprisoned,
while the rest of you bring back provisions for your
households. Bring your younger brother to me to corroborate
your words so that you do not die.' They did so." (42:14-
20)
BROTHERS - "The brothers said to each other: 'we are guilty
concerning our brother, for we saw his distress as he cried
out to us but we did not respond. Therefore this
tribulation has befallen us!' Reuven said to them: 'I told
you not to harm the child but you would not listen, and now
his death is being requited!'" (42:21-22)
(3) YOSEF - "Yosef turned from them and wept.he took Shimon
and imprisoned him before their eyes. He commanded that
their vessels be filled with grain and that each brother's
money be returned to his sack." (42:24-25)
BROTHERS - "They took their provisions and placed them upon
their donkeys and traveled from there. At the inn, one of
them opened his sack in order to feed his donkey and saw his
money in plain view.their hearts were afraid and they
exclaimed: 'what is this that God has done to us?'" (42:26-
28)
THE BROTHERS' FIRST JOURNEY TO EGYPT
In this preliminary exchange between Yosef and his
brothers, which we might call 'The Brothers' First Journey
to Egypt,' three discrete elements are discernable. First,
Yosef speaks harshly to them and accuses them of espionage,
then he incarcerates them for three days, and finally he
imprisons Shimon alone and then sets the stage for the next
encounter by returning their money to them. We may note
that Yosef himself weeps during the course of the meeting
and must turn aside to regain his composure before
continuing with the subterfuge. The alarm and distress that
Yosef engenders in this first exchange pivots around the
threat of unjust imprisonment 'under guard.'
As for the brothers, to Yosef they vehemently deny any
wrongdoing and loudly proclaim their complete innocence.
Among themselves, however, they soon ponder their own guilt
concerning Yosef's maltreatment at their hands much earlier,
a gnawing suspicion that is immediately confirmed by
Reuven's explicit linkage. In the meanwhile, Shimon is
singled out for especially harsh treatment, and then 'one'
of the other brothers, who remains unnamed, triggers the
next spasm of introspection by his discovery of the returned
money. What is most remarkable about the brothers' reaction
is that they connect their present misfortune with ancient
events of more than twenty years earlier, evil deeds that
they had long since buried under the rubble of willful
forgetfulness. Let us note that in their initial claims to
Yosef they indicate that 'the youngest brother is with our
father (in Canaan), and one of the brothers is no more,'
thus exonerating themselves from any role in Yosef's demise.
THE RETURN TO CANAAN - INTERLUDE OF GRIEF
The brothers return to Canaan with heavy hearts. They
describe to their aged father in halting words all that
befell them and then stand by to witness his predictable
reaction of intense grief and disappointment: "Yaacov their
father said to them: 'you have made me bereft of my
children. Yosef is no more, Shimon is no more. If you will
take Binyamin, I cannot bear it!'" (Bereishit 42:36).
Reuven tries to reassure his father and to convince him to
release Binyamin to his care: ".kill my own two children if
I fail to return Binyamin to you.,'" but Yaacov is adamant
that he will not risk the loss of his beloved Binyamin by
allowing him to descend to Egypt. Thus, Shimon remains
incarcerated for some time.
Time passes, the famine continues to rage and the
family of Yaacov begins to starve. Yaacov again asks his
sons to go to Egypt in order to secure sustenance but now it
is Yehuda's turn to respond: ".if you do not send our
youngest brother we cannot go, for the man said to us not to
appear before him without our youngest brother.send him with
me. I will guarantee his safety.if I do not return him to
you, then I will stand iniquitous before you until the end
of time!" (43:3-9). Yaacov relents, sending off the
brothers with Binyamin, with a gift offering for the
Viceroy, with the returned funds, and with his tremulous
blessings for their success. The brothers depart and set
their course for Egypt.
In this intermediate section between the two episodes
of their meeting with Yosef, the focus is clearly on Yaacov
and his grief. The brothers must see theifather in
mourning, stricken with fear over the fate of Shimon and
terrified of losing Binyamin, his other 'favorite.'
Significantly, Reuven's initial attempts to win his father's
confidence are rebuffed, while Yehuda's subsequent efforts,
colored by the pangs of hunger, are haltingly accepted.
THE BROTHERS' SECOND JOURNEY TO EGYPT
The brothers now return to Egypt and stand again in
Yosef's presence. As before, let us list what transpires as
a function of Yosef's conduct and the brothers' response.
(1) YOSEF - "When Yosef saw Binyamin with them, he said to
his servant: 'bring these men to my home and prepare a
festive meal, for they will eat with me at noon.'"
(Bereishit 43:16)
BROTHERS - "The brothers became afraid when they were
brought to Yosef's house. They said: 'It is because of the
money that was returned to our sacks.we will be falsely
accused.and taken as slaves!' They approached the valet and
explained.but he said: 'do not be afraid, for your God and
the God of your fathers has given you treasure in your
sacks. Your payment was received by me!' He released
Shimon to them." (43:18-23)
(2) YOSEF - "Yosef returned home and they presented him with
their gifts.He saw Binyamin among them.he quickly left their
presence and wept.they served the meal, and he seated the
brothers according to their age." (43:26-33)
BROTHERS - "The brothers were amazed.Binyamin received a
portion five times as great as theirs, and they drank and
feasted with him (Yosef)." (43:33-34)
(3) YOSEF - "Yosef commanded his servant to fill the
brothers' sacks with grain and to return their money to
them. He further said: 'Place my silver goblet in the sack
of the youngest.as morning broke, they were sent on their
way.They had scarcely left when Yosef's servant pursued them
and apprehended them, saying: 'why did you repay kindness
with wickedness? This goblet is my masters, he divines by
it, you have done a grievous deed!'" (44:1-5)
BROTHERS - "They said to him: 'why does our master say such
things?.How could we dare steal anything from your master's
home? If it is true, then the one with who it is found
shall die, and we shall all be your slaves!' He said: 'so
be it. The one with whom it is found shall be my slave, but
the rest of you shall go free.' The brothers quickly
removed their sacks and opened them. He checked in all of
their sacks, beginning with the oldest and ending with the
youngest, and the goblet was found in Binyamin's sack! They
tore their garments, loaded their donkeys and returned to
the city." (44:7-13)
THE SECOND EXCHANGE
In this second encounter between Yosef and his
brothers, three steps are again evident. This time, though,
Yosef conducts himself as the paragon of graciousness. He
invites the brothers to eat with him, a singular honor
indeed to sup with the Viceroy. He sees Binyamin,
momentarily loses his composure, but then seats them and
serves them. They are merrily sent on their way at dawn, no
doubt after sleeping the pleasant sleep of complete relief.
Suddenly, however, they are pursued, accused of theft and
forced to return, as Yosef's scheme approaches its climactic
conclusion.
Concerning the brothers, they sincerely demonstrate
deep concern about the returned funds and try to present a
convincing case. Surprisingly, their fears are completely
dispelled as Yosef's servant announces that God must have
planted treasure in their sacks, since he did receive their
payment initially. Their guard is further let down when
Yosef returns, graciously receives their gift and feasts
with them. It is with complete shock, then, that their
fortunes are reversed as Yosef's silver goblet,
surreptitiously deposited in Binyamin's sack, serves as the
unjust pretext for seizing him as a slave!
We may note that in this second series, the initial
fears and misgivings of the brothers, their faded memories
of what they had done to their brother Yosef years before,
are at first allayed, only to abruptly resurface with
ominous effect. Additionally, it seems that this time
around, it is the motif of 'money, silver' and 'ill-gotten
gains' that constitutes the source of the brothers'
downfall.
YOSEF'S REVELATION TO THIS BROTHERS
In the final act of the drama, it is Yehuda who must
take the primary role. Responding to Yosef's claim of
having ascertained their guilt through divination, Yehuda
pleads on behalf of Binyamin, readily admitting the
brothers' guilt: "What shall we say? How can we be
righteous? God has discovered your servants' iniquity!
Behold, we are your slaves, both us as well as the one with
whom the goblet has been found!" (44:16). When Yosef
refuses and instead demands only Binyamin's custody, Yehuda
responds with his pained and eloquent description of their
younger brother's death (i.e. Yosef), Yaacov's resultant
intense and never assuaged grief, and the certainty of
Binyamin's seizure resulting in their aged and broken
father's demise. Nobly, Yehuda offers to take Binyamin's
place, for he cannot bear the thought of facing his father's
anguished distress. Finally, as the drama comes to a close
at the beginning of Parashat Vayigash, Yosef relents. In
his third and most emotional outburst, he breaks down and
cries, at last revealing his true identity to his brothers!
How are we to understand Yosef's conduct throughout
this ordeal? What must he achieve by subjecting his
brothers to intense emotional torment? It is difficult to
see vengeance as his primary goal, as if he must repay his
brothers for all the grief that they brought upon him when
they concluded his sale with the Ishmaelites. After all,
did he not twice cry as he went through with his scheme,
indicating that he was himself distressed by the pain that
he imposed upon his brothers? We must therefore search
elsewhere for the cause behind his conduct, and our search
is aided by the structural analysis of above. Recall that
the two descents to Egypt, and the two exchanges with Yosef,
revolved around unjust incarceration and unjust gains. Note
also that it is Reuven and Yehuda who take the most
prominent roles as advocates, while Shimon and 'one' of the
other brothers are charged with indiscretion. Finally the
entire orchestration set into motion by Yosef revolves
around wresting Binyamin from Yaacov's protective embrace
and placing the brothers in a charged situation where they
must rescue him, even at the cost of their own freedom.
RELIVING THE PAST
In other words, what Yosef attempts to do in his
carefully crafted artifice is to force the brothers to
relive the trauma of his own sale more than two decades
earlier. When the brothers first come down to Egypt, Yosef
immediately recognizes them. No doubt, he exchanges some
pleasantries, makes some innocent enquiries but soon
discovers to his dismay that the brothers are the same
brothers, never having confronted or resolved their tragic
role in his presumed demise. They speak of Yosef as if he
somehow disappeared, 'one of them is not,' as if they know
nothing of the circumstances surrounding his disappearance,
as if they are blameless and completely innocent of any
wrongdoing.
Yosef speaks harshly to them, recalling their own harsh
and hateful words to him on the eve of their evil scheme -
'they could not speak peaceably to him' (Bereishit 37:4).
He accuses them of espionage, no doubt recalling their own
charges that he would tell damaging tales to their father -
'Yosef brought evil reports of their conduct to his father'
(37:2). Yosef then incarcerates them in a guarded prison
referred to in the original Hebrew as the 'mishmar.' This
is the very term that described Yosef's own incarceration in
Potiphar's house when he stood accused by Potiphar's wife of
wrongdoing (40:3). Significantly, though, Yosef at that
time referred to it as 'the pit,' when he ruefully remarked
to the butler that 'I have done nothing wrong to deserve
being thrown into this pit!' (40:15). Could not the
experience of three days of unjust incarceration be
calculated to arouse in the minds of the brothers similar
associations? Had they not themselves thrown him into the
pit in order to silence his exaggerboasts and purported acts
of spying?
As for Shimon, Yosef singles him out for special
treatment. Could it be that Shimon's imprisonment is an
oblique reference to his prominent role in Yosef's own
seizure? It will be recalled that the Torah never mentions
exactly which brothers were instrumental in formulating the
plan to kill him. This is done out of consideration, to
conceal the shame of a dastardly act. All that is stated is
that "one brother said to his fellow: behold, here comes
this 'master of dreams.' Now, let us kill him and throw his
body into a pit and say that a wild beast has devoured him,
then we shall see what will become of his dreams!"
Nevertheless, an oral tradition has preserved the identity
of the perpetrators: "Yosef imprisoned Shimon for he was the
one who cast him into the pit. He was the one who said to
Levi: 'behold, here comes this master of dreams' (quoted by
Rashi, 42:24).
All of this misfortune begins to leave its mark, as the
brothers painfully recall the episode of Yosef's
imprisonment and sale. Reuven, who initially had tried to
rescue Yosef, here returns again in a role of advocacy, in
essence reliving his earlier intervention. His telling
remark serves as the trigger for the brothers' belated
introspection. The brothers return to their aged father in
Canaan, and on the way 'one of them' discovers his money.
Could it be that this brother who later "at the inn opened
his sack to give provender to his donkey, and found his
bundle of money inside" was none other than Levi, the same
Levi that according to Rashi was Shimon's accomplice in
clamoring for Yosef's death? The discovery of the money now
fills the brothers with dread, for had they not used the
funds to purchase grain and would they not now be accused of
theft? Thus Levi now brings even more misfortune upon them!
BACK TO CANAAN
Coming home, the brothers must now face their father's
grief. He exclaims that he has already lost Yosef years
before, and now stands to lose Shimon and Binyamin as well.
His pained protests at the prospect of releasing Binyamin,
the remaining favorite, to their charge call to mind of
course his reaction upon receiving the brothers' feigned
report of twenty years earlier concerning Yosef's death.
How terribly they had miscalculated the depth of their
father's grief back then, to what great lengths had they
subsequently gone in order to conceal their role in the
affair! This time, however, any suppression or cover up is
impossible: we are responsible for bringing this new
disaster upon you and we must now suffer the results!
Although Reuven attempts to win his father's
confidence, Yaacov rebuffs him: "My son will not go down
with you!" (42:38) Eventually, the famine has its effect,
and Yaacov reluctantly agrees to send Binyamin under
Yehuda's aegis. Rashi advances his own reason for Reuven's
failed entreaties, but it is clear that Providence must
orchestrate events just this way: Reuven was directly
blameless in the events surrounding Yosef's sale, but he did
fail in not exercising his firstborn authority in order to
put a halt to the brothers' wicked scheme. That failure, a
function of his inadequacy and powerlessness to act in order
to save his father's most beloved son is thus relived here
as Yaacov refuses him, no doubt casting a burning question
mark over Reuven's continued fitness to claim the coveted
role of 'firstborn.' Yehuda, on the other hand, had first
raised the sinister suggestion of selling Yosef to the
Ishmaelites. Although his intervention preserved Yosef's
life, it also caused him to descend to Egypt. Therefore,
Yehuda must now relive his role by taking Binyamin, the
'Yosef figure,' down to Egypt, but this time with the oath
that he will protect him at all costs.
RETURNING TO EGYPT - THE SCENE OF THE CRIME
The second exchange between Yosef and the brothers
revolves around the money that reappears in their sacks, and
the silver goblet that mysteriously finds its way into
Binyamin's luggage. Try as they might, it seems that the
brothers cannot shake themselves of the 'kesef' (money,
silver) that so malevolently clings to them and to their
possessions, bringing upon them such untold grief! Who
could fail to see the connection between these 'ill gotten
gains' and the 'twenty pieces of silver (kesef)' that
constituted the price for Yosef's cruel and heartless
auction to the Arabian traders plying their wares down to
Egypt (37:28)? Yosef the Viceroy remembers it only too
well, recalling how he sat, motionless and bound, on the
lumbering camel at the rear of the winding caravan, as his
brothers' disdainful expressions receded and disappeared.
His brothers now relive it also, but finally with the
dawning awareness that every deed has consequences, that
there can be no evasion from the past, that no amount of
mental and emotional gymnastics can forever self-conceal an
act of evil.
As events unfold, the brothers come to finally own up
to their act. Yosef's careful orchestration is calculated
to place Binyamin in the exact same situation that he
himself had experienced so long ago. Like Yosef, Binyamin
is his father's favorite and the only tangible memory of
Yosef that remains. Yehuda finally secures Yaacov's
permission to take Binyamin in his care and Yosef soon
showers his blood brother with extra attention. Yosef then
instructs his servant to conceal his silver goblet in
Binyamin's sack and to then accuse him of theft. Demanding
that Binyamin be turned over, the servant meets with the
brothers' refusal. Returning to Yosef they tearfully plead
for his release and Yehuda steps forward to entreat Yosef in
consideration of Yaacov's fragile emotional state. "When
our father sees that his son is no more he shall die, and we
shall be guilty of having brought down our father to the
grave in sadness!" How striking is this passage, for it
without doubt demonstrates that the brothers have finally
changed their ways. This time, the brothers act in defense
of their youngest sibling, even though he is their father's
favorite. This time, they cannot bear the thought of seeing
their father in mourning, even though for the last twenty-
two years they had borne it well. This time, Yehuda is
finally able to vocalize the words: "We have an elderly
father, and a child of his old age whose brother has DIED."
This time, the brothers are willing to suffer imprisonment
so that Binyamin can go free.
Finally, now certain of his brothers' remorse and
contrition, Yosef reveals his true identity. Had he done so
at the moment of their initial meeting, his brothers would
have never come to the state of true teshuva that
characterizes their reconciliation now. The story of
Yosef's brothers makes it clear that true repentance,
although sometimes precipitated by external events, must
nevertheless come from within. Yosef could have secured his
brothers' impassioned pleas for forgiveness much earlier in
the narrative, had he revealed himself immediately. But
that repentance would have constituted nothing more than a
startle response predicated on shock and fear, rather than a
measured and considered act of real return. Our Sages say
that "the Merciful One desires our hearts," for it is
sincerity and truthfulness with ourselves that constitute
the first steps in making restitution. Ultimately, we must
strive to mend the torn and frayed threads of our own lives,
the hurt feelings and tragic misunderstandings that destroy
relationships. Inevitably, though, that process must begin
with an honest examination of our own soul.
Shabbat Shalom
YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH
ALON SHEVUT, GUSH ETZION 90433
Copyright (c) 2001 Yeshivat Har Etzion.
All rights reserved.
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