Joseph Reveals Himself

The magnificent oil pointing above of Joseph’s brothers bowing before him is the work of my (no 101-year-old mother-in-law, Stefanie Steinberg.

The entire story of Joseph builds toward the moment when Joseph reveals himself to his brothers in Parashat Va-yigash.

We wonder though, why does Joseph treat his brothers so harshly? Why does he accuse them of being spies? Why does he demand Benjamin’s presence in Egypt, and why does he instruct his steward to put his goblet into Benjamin’s bag?

Many commentators suggest that Joseph’s motive was revenge. The brothers mistreated Joseph and sold him as a slave, and so now Joseph is paying them back.

Even W. Gunther Plaut in his masterful Torah commentary suggests revenge as one of Joseph’s motives. Plaut writes that at first and understandably, Joseph thought of revenge. He still wants revenge more than he wants love. (The Torah, A Modern Commentary, p. 284)

If, however, revenge had been Joseph’s goal, he could have exacted it without disguise, without delay, and without bringing the untold anguish upon his father that Benjamin’s journey to Egypt caused. Joseph acted as he did for only one reason: He wanted to see if his brothers had changed.

Years before, Joseph had been their father’s favorite. As a result, Joseph’s brothers hated him and sold him away into slavery. With Joseph gone, Benjamin became Jacob’s favorite. By putting his cup into Benjamin’s sack, Joseph places Benjamin in a position whereby he would be detained in Egypt as a slave and Jacob would once again suffer the loss of his favorite son.

Judah knows what is at stake. In one of literature’s most stirring speeches (Genesis 44:18-34), he offers himself as a substitute for Benjamin. That is all Joseph-who has already had to leave the room twice in his meetings with his brothers to avoid breaking down and weeping in their presence-needs to hear to end the charade.

Our tradition calls a person who repents for his or her sins a ba’al or ba’alat teshuvah (literally, a “master of repentance”). The Jewish tradition accords even a greater honor to a person who commits a particular transgression but later, when he or she is put in a similar position, turns away from the same kind of wrongdoing. That person is a ba’al teshuvah shelemah (a “master of complete repentance”). This is the lofty designation Judah earns for his actions in Joseph’s presence. [See Nehama Leibowitz, Studies in Sefer Bereshit, pp. 327-328 (Hebrew edition), pp. 460-461 (English edition)].

In Parashat Va-yigash, Judah becomes a true hero. The story discusses his emergence as the progenitor of Israel’s most enduring tribe. We can be proud that the words “Jew” and “Judaism” are derived from his name. More important, Judah’s example of repentance can inspire us to examine our own actions and help us to turn away from transgressions we have committed in the past.

I am deeply grateful for my studies with Professor Leibowitz in Jerusalem during the 1970-1971 academic year, which helped me develop the outlook I have shared in this commentary.

4 thoughts on “Joseph Reveals Himself

  1. The moment of repentance is the moment of initiation- words by Oscar Wilde. Unsure it’s the exact quote and it’s within a much larger context. But that’s what I’m reminded of. Thank you Stephen. All best wishes to you and family.


  2. Dear Rabbi Fuchs:

    Joseph’s journey touched upon certain points of family (social system) experience of which I myself have had to come to terms with, … and a both wonderful and renowned therapist by the name of Estelle Frankel, Ph.D. wrote a research publication appropriately entitled “Sacred Therapy,” of which has served me immensely in my own healing process ….

    “The mystical practice of Devekut — loving attatchment to G-d — opens [the subject] up to the possibility of healing, … affording the aforementioined [“triggered by love”] subject the ability to re-connect to his/her wholeness, … and, subsequently to the larger whole of life.”
    (Frankel, E.; 2003; p. 153)

    Therein, “The process of forgive-ness is, indeed, integral to the homecoming journey of Teshuvah.”
    (Frankel, E.; 2003; p. 129

    Frankel, Estelle (2003); “Sacred Therapy”; Shambhala (Boston & London)


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