by: Mark Kirschbaum on December 18th, 2015 | No Comments »
In these troubled times, when we see societal tolerance of speech approaching that of fascism, when open hate speech about anything or anyone approximating an “enemy”, where even the victims of oppression are treated with hostility and suspicion, one feels helpless in attempting to maintain a sense of justice and decency. How does one respond to what appears to be a situation of crisis? What kind of discourse is appropriate as a response?
This week’s perasha (Torah portion) begins at a similar moment of crisis- All seems lost. An innocent descent to Egypt to purchase food has ended up with youngest brother Benyamin imprisoned by the enemy authorities. To the brothers, it would seem that their own actions have put the children of Rachel at risk of total decimation (with Yosef believed dead and his only brother Binyamin in a place worse than death), an outcome which would compound their father’s already unrelieved grief to beyond mortal tolerance. The family appears helpless in a Kafkaesque trial situation which caught them entirely unawares.
In an act of desperation, Yehudah steps forward and begins to plead with the enemy leader for his brother’s life. The text uses some unusual language- the text reads: Vayigash Elav Yehudah, literally Yehudah “encountered” him. The use of the term vayigash, from the root hagasha, (to come close, also to prepare) is somewhat unusual, both linguistically and even in terms of the action, given that they were in the same room. And to whom is the second word in the phrase,Elav, “to him”, referring to?
In fact, why does the text need to quote Yehuda’s speech at such length? This speech does not reveal anything new towards the linear development of the plot; we are given no new facts about the brothers’ history, and no new personal revelations. Yet this speech is clearly central to the story and thus extensively analyzed by the Midrashim. The Midrash choreographs entire dialogues lurking behind the words of Yehudah, referring to all sorts of hidden meanings within his every word, both conciliatory and threatening words; the prelude in the Midrash Rabbah (BR 93:3) insists that the words of Yehudah “can be interpreted from every angle”. We will find that the words of Yehuda teach us several useful lessons on mindfulness in the moment of apparent crisis.