In my article for Channuka I introduced this topic by explaining that Yosef represents the steadfast zadik and Yehuda the forthright ba'al teshuva. Here in Vayigash Yehuda confronts Yosef, toe to toe. The nomadic shepherd faces off against the viceroy of the world's greatest power. The very term 'Vayigash' means rendezvous for 1) appeasement, 2) justice, or 3) war. The Midrash emphasizes the superior strength and confidence of Yehuda in this showdown. According to our traditional sources, he is willing to challenge and defeat Yosef, if necessary, to save Binyamin (In one version, Yehuda would have immediately destroyed Egypt except for the fact that it would have been bad for the rest of the world which depended on Egypt). Our Sages were not reporting on the military balance of power.

There is a clear idea in the minds of Chazal that Yehuda always beats Yosef. This emerges not only from an analyses of our text but also from a historical view of their roles. Even in the blessings given by Ya'akov before his death, although Yosef receives the double portion (for his sons Menashe and Efrayim) the future scepter of leadership goes to Yehuda. The king and, ultimately, the Mashiach emerge from Yehuda. So, it is clear to the religious observer that he must be the stronger. But, why? What is there about the Yehuda/David character that trumps the Yosef/Efrayim personality?

The immediate response would tend to be the famous statement from the Talmud in masechet B'rachot 34b, 'R. Abahu said, "The place where ba'alei teshuva stand, totally righteous do not stand.'" Of course, as so often happens, we have traded one question for another. Why does it appear that the penitent is superior to the zadik? There are popular answers that the teshuva process forges a new and stronger individual. Like a furnace burns a stronger product, or, in medicine, the healed break of a bone is stronger than the original. All these ideas are attractive. We are in awe of the strength of someone who arises from the ashes.

In Mei Hashiloach, the Izbitzer develops another approach. He begins with the verse from Shmuel II XXIII, 3, "The God of Yisrael said to me, the Rock of Yisrael spoke, 'Rule over the righteous man, rule over the God fearer." Kind David is instructed to reign over the zadik, because nothing stands in the way of teshuva. Where does he get this power? The Rebbe says from his ability to overcome the stumbling block. When a person has fallen the natural tendency is to stay down, to give up. This despair is the greatest obstacle to progress and recovery. Defeat of despair ennobles, and gives the moral authority over, not only those who never recovered, but also over those who never fell, the zadik. This gives hope to the world. This is the sovereign who can bring salvation. The world can emerge into a new age. Just as he did. The zadik is stasis; the ba’al teshuva is progress.

We could end now, satisfied with that response. However, not everyone is pleased with this approach. There are many who protest that the purity of the zadik remains superior to the bleaching of the ba’al teshuva. For instance, the Kedushat Levi, Reb Levi Yitzchak of Berditchev, says, "The ba’al teshuva referred to here is not someone who sinned and repented, rather one who is in constant awe of Him and greatly fears sin. This individual does not fear the punishment, but doesn’t want to resist the Divine will. Therefore, he always is concerned lest he sinned, God forbid. So, he is always doing teshuva to strengthen his divine service in love and fear."

The Sfat Emet, Reb Yehuda Aryeh Leb Alter of Gur, comments on this idea, "This ba'al teshuva is not one who has sinned and repented. Instead it is one who involves himself with teshuva for the purpose of awakening others to repent ." There is resistance in may quarters to the idea that rehabilitated can ever outshine the never soiled. So, we return to our initial question: Why is Yehuda superior to Yosef?

There is another attribute which Yehuda displays in our scenario. He is the 'arev'. Yehuda becomes the guarantor for the safety of Binyomin. Yehuda convinced Ya'akov Avinu to send Binyamin down to Egypt with the other sons to replenish their dwindling supplies by declaring himself the guarantor for him. According to the Tifferet Shlomo, Reb Shlomo Hacohen of Radomsk, this appealed to Yaakov because he identified with the idea. Ya’akov was the inventor of evening services in which we state that Hashem is the 'ma'ariv aravim'. This literally means 'Who brings the evening', but the words can also be a pun, 'Who acts as guarantor'. In the growing darkness we find solace in the divine guarantee. Ya'akov was moved by this declaration, and so was Yosef.

In our parsha, the plea of Yehuda climaxes in the statement that he has become the surety for Binyamin. It is at that moment Yosef can no longer contain himself. Yehuda has convinced Yosef, because he has repented (yes, he’s still the ba'al teshuva) for the sin of selling Yosef. Now, Yehuda isn’t the agent peddling his brother to strangers; he’s willing to die to save his brother from strangers.

What is this power of 'arev'? Yehuda himself explains the concept. Yehuda declares that he is in place of the youth. How does that work? How can one be the stead of another? The word 'arev' itself gives some guidance. The root is related to the word for mixing. An 'arev' has intertwined his destiny with that of another. We are told that all Jews are guarantors for each other, because of our common destiny we are all spiritually connected to one another. Our souls overlap. We find strength in this mutuality which increases with concerned proximity.

Now, I believe, we can understand the roles of Yosef and Yehuda. Yosef as the zadik is the great role model and guide to spiritual growth. Yehuda cares about every Jew. The Mei Shiloach suggests that only Yehuda could be the 'arev' because our Sages (Yevamot 119b) admonish us to distance ourselves from ‘arevut’ (perhaps, because to join another we may be turning a bit from Hashem, a compromise of our God centered universe). Yosef can’t compromise on his purity, while Yehuda knows the other’s need. He’s been there. So, Yosef is the mashiach who shows the way and precedes the final events, and Yehuda is the leader who ushers in the new era. We need a leader, king who empathizes.

The rest of us, on the other hand, are not paradigms of any particular position or trait. We only represent ourselves, and muddle through as best we can. We must emulate the purity of Yosef and the empathy of Yehuda, depending upon which is pertinent. May Hashem grant us the wisdom to recognize which is appropriate and the strength to accomplish it.

Comments, ideas, questions? Send Rabbi Walk a note at: rwalk@ohrtorahstone.org.ill

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