Vayeshev: Thanksgiving Edition!

By AJ BERKOVITZ

While Parshat Va-Yeshev prominently displays Joseph’s journey from slavery to freedom, it is nonetheless important to pay some attention to the entire dramatis persona. In the midst of this narrative lies a more subtle discourse on the relationship between two other brothers: Ruben and Judah. Without Ron Weasley Harry would be swimming with the fishes and Godric’s sword. Without gravy the turkey would be too bland. Without multiple sources – I mean fine literary technique of interweaving stories - the Bible would be less of an artistic mastery. In light of this, let us begin:

Although born first, Ruben is one of the more tragic biblical characters. Every attempt to assert his dominance ends in utter failure. He sleeps with his father’s concubine and is cursed. He attempts to save his brother and returns to the pit to find Joseph gone. He seeks redemption by promising his own sons in place of Benjamin only to be rejected by his father. Why is Ruben sidelined? Why does he fail?

To answer we need to understand the behavior of his younger brother: Judah. Judah, unlike Ruben does not seek to hide behind apologetics and censor which speaker - I mean Judah commands the respect of his brothers from the beginning. He proudly declares the plot to sell Joseph. From here came the budding seeds of the leadership which Judah would later acquire. It is to develop this point the Bible tangentially relates the story of Judah and Tamar. This story is tethered to the previous one by such key phrases as Haker Nah. For a good exposition on the intertextuality of these stories see the first chapter of Robert Altar’s Art of Biblical Narrative. This key phrase leads us to the development in the characterization of Judah as a leading character. The first Haker Nah, found in the Joseph Story, is tethered to the moment when the brothers seek to absolve themselves from the suspicion of selling Joseph. The brothers send a messenger with Joseph’s bloody coat to Jacob. The messenger proclaims: haker nah, and the brothers are safe. Although the instigator of the plot, Judah, at first, does not have the daring to fully take responsibility. This is precisely what the second Haker nah comes to emend. In the second story, Judah recognizes the Haker Nah. Instead of running away and preserving his honor, he understands his responsibility and takes action. A good leader accepts the consequence of his actions. A good Voldemort ought to know that killing Harry allows himself to be killed. A good turkey ought to run away, or institute a farm break, before the High Holiday of Yom Hodu comes around. After all, if Abaye claims that rats will store extra food because they know its Pesah soon (See B. Pesahim 9), than shouldn’t turkeys have some sense of self-preservation. But alas, nishtaneh ha’briyot (Nature changed. An argument employed many of our less colored bretheren to maintain the integrity of rabbinic science.) Judah was able to learn, entertain dialogue, be open minded, and all that other lovely ideas that the post- modern world best accentuates.

Ruben, on the other hand, did not use his leadership capabilities in a way that western democracy would see fit. Instead of wielding his authority in the right time, namely during the sale of Joseph, he misuses it to aggrandize himself and asset his own dominance. He fails. Instead of being perceptive to the result of his actions or accepting the consequences of them, Ruben floats unfettered in a daze of authority. He is at once arrogant and fearful. Come to think of it, sounds like many dictators. His reign cannot last and the place of honor switches from his hands to that of his younger brother. In some sense the theme of the entire book of bereshit: v’rav ya’avod tzair. Ruben falls to Judah, Voldemort caves to Harry, Turkey to us, and obscurantist institutions claiming to be a university to, well, truth.

A true leader needs to be like Judah: understanding the limits of his power and most importantly when and where to wield it. It is with this understanding many of the Judean kingship reigned. Most notably of course, King David: The Once and Future King. (“And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordinances, and observe My statutes, and do them” Ezekiel 37:24.)