Shabbat Shalom: Parshat Vayigash (Genesis 44:18 – 47:27)

By Rabbi Shlomo Riskin

Efrat, IsraelAnd Joseph fell on his brother Benjamin’s neck and wept, and Benjamin wept on his [Joseph’s] neck” (Genesis 45:14).

This poignant moment when these two brothers are reunited after a separation of twenty-two years is one of the most tender scenes in the Torah.

After a long chronicle of difficult brotherly relationships – Cain and Abel, Ishmael and Isaac, Esau and Jacob, Joseph and his other siblings – we finally come across two brothers who truly love each other. The only children of Jacob’s beloved Rachel, Joseph and Benjamin shared the same womb, and when their mother died in childbirth, we can feel assured that Joseph drew Benjamin close to him, protected him, and shared with him the precious memories of the mother Benjamin never knew. Their exclusive relationship must have made their eventual separation even more painful and traumatic. After all, Benjamin was the only brother totally uninvolved in the family tension and sibling rivalry against Joseph.

But I’m left wondering: Where is the joy, the elation, the celebration? Why does the Torah only record the weeping of the brothers at this dramatic moment of their reunion?

Rashi cites and explains a midrashic interpretation which suggests that these tears relate to the future destruction of the two Temples allotted to the portion of Benjamin, and to the destruction of the sanctuary in Shilo allotted to the portion of Joseph. Rashi stresses that Joseph’s tears are for Benjamin’s destruction, and Benjamin’s tears are for Joseph’s destruction.

But why should Rashi extrapolate such terrible events in the future from the tears of the brothers? I believe that the answer lies in our being mindful of the two archetypal sins in the book of Genesis: The first is the sin of eating of the fruit of the Tree of Knowledge, which symbolizes rebellion against God, and the second is the sin of the sale of Joseph by his brothers, which epitomizes the sins of enmity between people, internecine strife.

Of the two, the Zohar considers the latter more severe. In the tradition of ‘the events of the fathers foreshadow the history of the children,’ we can see that all tragedies to befall the Jewish people have their source in the ‘DNA’ of the sale of Joseph as a slave. This act was the foundation of causeless hatred between Jews.

The Talmud [Gittin 55b], in isolating the cause of the destruction of the Second Temple, reports an instance of brotherly hatred within Israel.  A wealthy man had a party and wanted to invite his friend Kamtza. Inadvertently, his avowed enemy Bar-Kamtza was invited instead. Thrown out and shamed, Bar-Kamtza took revenge. He went to the Roman authorities and lied in order to implicate the Jews in crimes against the state. The rest is history. Josephus writes that even as the Romans were destroying the Temple, Jews were still fighting amongst themselves. Down to this very day, we find the Jewish people hopelessly split in enemy camps politically and religiously, with one group cynically and sometimes even hatefully attacking the other.

Thus it is the sin of causeless hatred, the crime of the brothers against Joseph, that can be said to be our ‘original sin’. Indeed, during the Yom Kippur additional Amida, the author of the mournful Eileh Ezkera hymn of doxology, links the Temple’s destruction and the tragedy of Jewish exile with the sin of the brothers’ sale of Joseph.

Now Rashi’s interpretation assumes profound significance. In the midst of brotherly hatred, the love between Joseph and Benjamin stands out as a shining example of the potential for unconditional love. Rashi links their tears during their meeting to the destruction of our Sancturies – the result of jealousy and enmity between Jew and Jew. Indeed, they each weep for the future tragedies that will befall their descendants. But although each brother will be blessed with a Sanctuary on his allotted land, the brothers weep not for themselves, but each for the other. This act of selfless weeping and unconditional love, becomes the only hope against the tragedies implicit in the sale of Joseph into slavery. The only thing which can repair that sin – and by implication the sins of all the causeless hatred between factions down the long road of Jewish history – is nothing less than a love in which the other comes first, causeless love, when one weeps for the other’s tragedy rather than for his own.

Rabbi Abraham Isaac Hakohen Kook taught that if the Temples were destroyed because of causeless hatred, the Temple will only be rebuilt because of causeless love, exemplified by the tears of Joseph and Benjamin. Rashi is providing a prescient lesson as to know we can achieve true peace and world redemption in this very special period of our return to Zion.

Shabbat Shalom! 


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