2020/5781
The brothers come to Yoseif in this week's Parashah in search of food. He accuses them of being spies, kidnaps Shimon, and requires them to bring their younger brother if they want food. The brothers return to Yaakov Avinu and ask to bring Binyamin to Mitzrayim so they could get food and be rescued from the famine. Yaakov says “are you guys crazy, Yosef is gone, Shimon is gone, and now you want to take Binyamin!” Re’uvein and Yehudah both try to convince their father, however Yaakov listens to Yehudah, but not Re’uvein? We can pose many questions regarding this, however I would like to focus on two specific questions: why does Yaakov listen to Yehudah and not Reuvein, and does this story have major ramifications in the future of the Jewish people, as we know Yehudah became the Sheivet of the Kings of the Jewish people, even though Re’uvein was the oldest.
To answer these questions we need to look at the specific pleadings of both of Yaakov's sons. First comes Re’uvein, asking his father to bring Yoseif, and stating, “if I lose Yosef you can kill my two sons.” Rashi explains that this does not make any sense, for Re’uvein is saying that if Binyamin is taken his two sons can die in his place; Re’uvein is saying, “because a child of yours is killed, you should kill another two of your grandkids.” This is an irrational argument. The Maharal (Chumash Gur Aryeh) says that if you look at the Pasuk, Yaakov does not even respond to Re’uvein, showing he did not even consider this proposal. Re’uvein make a terrible argument as why to bring Binyamin, but this also shows a lack of emotional intelligence in regards to himself, his sons and even his father. All good parents would give their own life before the lives of their children. Re’uvein displays a lack of character and judgment a leader sorely needs.
Yehudah then comes, and approaches this situation in a completely different manner. Yehudah waits until after his father finishes eating, and according to Rashi waiting until all the food of the house is finished. Yaakov calls out to the brothers to go get food before Yehudah even pleads to bring Binyamin.
Perhaps, we can say that Yehudah understood the pain of his father, since he experienced the pain of losing two sons. He understands how tough this choice is for his father and is able to empathize with the fact that he does not want to lose Binyamin. Hence, he approaches his father differently. Yaakov Avinu says that they need food, and Yehudah responds that they were told they need Binyamin. They argue, but finally Yehudahh convinces his father to send Binyamin. The way he is able to convince him is by saying that he will forever be considered a sinner if Binyamin is taken. Rashi says that this means he would be liable also in Olam HaBa.
What is the reason that Yaakov allows Binyamin to go down? Could it be that Yaakov was out of food and just so desperate so when Yehudahh pleads he listens? Or maybe could it be something deeper. Perhaps we could say the fact that Yehudah was able to prove himself as a leader through this interaction and that is why Yaakov had confidence in him. Yaakov knew that Yehudah and his descendants were to be the material leaders of the Jewish people, the kings. In fact, Yehudah’s primary sin is the physical sin of Arayot, and therefore he does a physical Teshuvah by publicly admitting his sin. In addition, Sheivet Yehudah is represented in a Lion, considered to be the leader of all animals and known for it beastly nature. Even though he is so physical and strong, Yehudah realizes the power of Olam HaBa, and shows how much he is willing to sacrifice so his family can have food and not starve to death. Yaakov Avinu knew that Yehudah was sincere in this offer, because Yehudah had also experienced that same pain of losing two sons. Yehuda empathized with how much it would mean to his father to lose his children.
Perhaps on a deeper level we can compare Yehudah, the leader of the Malchut, to Aharon the first Kohein Gadol. They both lost two sons, perhaps explaining why they both had the Zechut of being the eternal leaders of Bnei Yisrael. The lesson of these leaders of the Jewish people is to continue to stay strong in our Avodat Hashem, even when we do not understand why things happen. The Mishnah (Avot 4:19) says, “Rabbi Yannai said, it is not in our power to explain neither the tranquility of the wicked nor the suffering of the righteous.” This could also explain how Judaism has been able to grow so expansivly in the generation after the Holocaust. We have more Yeshivotas than ever, some with six thousand students, only a few generations after Hitler plotted to kill all the Jews. The Satmar Rebbe was asked who can give a Berachah in our generation; he answered a Holocaust survivor who still wears Tefillin. This is a critical lesson for us; we have many good questions, however, sometimes the answer is unknown. We have been survived and thrived during our two thousand years of Galut and persecution. If we continue to follow in the ways of our forefathers then hopefully we will merit to be the generation to usher in the Ge’ulah, and the restoration of the Kehunah and Malchut.