What Does It Mean to Be a Leader?
Reuben and Judah: A Psychological Profile
- December 26, 2012
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- 13 Tevet 5773
Rabbi YY Jacobson
5702 views
What Does It Mean to Be a Leader?
Reuben and Judah: A Psychological Profile
Rabbi YY Jacobson- December 26, 2012
Summary of essay: Each of us is called to lead, in one shape or another. We are leaders in our families, companies, and communities; some of us are given an opportunity to influence scores of people. What is leadership? What does it mean to be a leader? What should leaders demand of themselves?
A most fascinating journey through the lives of two individuals in Genesis demonstrates how the few vignettes shared about them hold the key to a rich portrait of two people who, through their downfalls and triumphs, teach us about our duties as leaders in a challenging world.
The Final Conversation
This week's Torah portion (Vayechi) tells the story of Jacob's final conversation with his children. In astonishing candidness, moving prose, and profound vision, Jacob speaks to each of his sons, heart-to-heart, just moments before he is about to pass on to the next world.
"Come and listen, sons of Jacob; listen to your father Israel," Jacob begins the fateful encounter[1]. Then he addresses Reuben, his oldest son, with razor-sharp words:
"Reuben, you are my firstborn, my power and the beginning of my might, foremost in rank and foremost in power. Water-like impetuosity -- you will not be preeminent, for you went up onto your father's bed; onto my couch and defiled it."
Reuben the firstborn, the rabbis explain[2], should have been entitled to the priesthood ("foremost in rank") and kingship ("foremost in power"). The Jewish priests and kings should have emerged from Reuben. But Reuben forfeited these privileges and they went instead to his brothers Levi and Judah, respectively (Aaron's family of priests came from Levi; the Davidic dynasty of kings came from Judah). Reuben remained the firstborn, "my firstborn," with many of the privileges conferred by Jewish law on a firstborn[3], but he lost the priesthood and kingship.
Reuben's Error
What was Jacob referring to when he spoke of Reuben ascending on his bed? The midrashic tradition[4] offers two interpretations.
This first takes us back to a disturbing scene that transpired after Rachel's death, some 47 years earlier[5].
"So Rachel died and was buried on the way to Ephrath, that is, Bethlehem. Over her tomb, Jacob set up a pillar, and to this day that pillar marks Rachel's tomb. Israel moved on again and pitched his tent beyond Migdal Eder.
"While Israel was living in that region, Reuben went and lay with his father's concubine Bilhah, and Israel heard of it[6]."
Rashi[7], following Talmudic tradition[8], illuminates the backdrop behind this incident. When Rachel died, Jacob, who usually resided in her tent, moved his bed to the tent of Bilhah, her handmaid. For Reuben, Leah's oldest son, this was an unbearable provocation and a slap in his sensitive mother's face. It was bad enough that Jacob preferred Rachel to her sister Leah, but intolerable that he should prefer a handmaid to his mother. He thus removed Jacob's bed from Bilhah's tent to Leah's.
Almost a jubilee later, in his final moments, Jacob reminds Reuben of this episode and attributes his firstborn's loss of potential greatness to it. "Water-like impetuosity," Jacob declares, "you will not be preeminent, for you went up onto your father's bed; onto my couch and defiled it."
Reuben's Mandrakes
The midrash presents yet another meaning to Jacob's words, "For you went up onto your father's bed; onto my couch and defiled it." It takes us back to another dramatic incident that occurred around 10 years before the one just discussed.
"During wheat harvest," the Bible relates[9], "Reuben went out into the fields and found some mandrake plants, which he brought to his mother Leah (the commentators explain[10] that mandrakes were considered both an aphrodisiac and fertility drug). Rachel said to Leah, 'Please give me some of your son's mandrakes.' But she said to her, 'wasn't it enough that you took away my husband? Will you take my son's mandrakes too?' Rachel said, 'Therefore, he shall lie with you tonight in return for your son's mandrakes.'" Indeed, Jacob spent the night with Leah instead of Rachel. Reuben, in other words, was the indirect cause for the relocation of his father's bed for one night.
The Sensitivity of a Child
What is fascinating about both of these tales is that they sketch a portrait of a remarkably sensitive and noble child. Reuben's heart goes out to his mother's plight. As the firstborn son of Leah, he seems to carry alone the burden of his mother's relative lack of appeal in Jacob's eyes. In fact, his very name, Reuben, meaning, "see, a son," was bestowed upon him by his mother, "because G-d has discerned my humiliation, for now, my husband will love me [11]".
In the earlier episode, Reuben, as a young lad out in the field, is thinking of his mother's anguish and hoping that, with the aid of the mandrakes, Leah will be able to win Jacob's complete affection. In the latter episode following Rachel's death, Reuben can't bear the pain caused to his mother by Jacob's placing his bed in Bilaha's tent.
It is, indeed, true that in both of these instances, Reuben's hastiness and impetuosity had negative consequences. In the incident with the mandrakes, had he waited until Rachel left Leah's tent, his gift to Leah might have prevented the bitter row that erupted between the two sisters, the only feud between them recorded in the Bible, and would have not created confusion in Jacob's sleeping arrangements. In the second instance, too, had Reuben broached the issue directly with his father or with Bilhah, instead of taking the matter into his own hands and moving his father's bed, the issue may have been resolved in a more dignified manner.
Still, it is clear that the motivation -- in contrast to the end result -- of both of these actions was pure and reflected profound moral concern. Why did he deserve to forfeit the priesthood and royalty?
Judah the King
Our dilemma becomes more disturbing upon considering who, of the 11 other sons of Jacob, received the gift of royalty in lieu of Reuben. It was the fourth son, Judah.
Here are Jacob's final words to Judah[12]:
"A lion cub is Judah; from the prey, my son, you elevated yourself. He [Judah] crouches, lies down like a lion, like an awesome lion, who will dare rouse him? The scepter shall not depart from Judah…Nations will submit to him until the final tranquility comes."
The message is clear. Just as the lion is the "king of the jungle[13]," Judah is destined to be the king of the civilized world. Indeed, Judah became the ancestor of Israel's greatest king, David. Since David, royalty among the Jewish people belonged to Judah's tribe[14]. The messiah himself, we are told, will be a descendent of Judah[15]. Even our very name, "Jews" or, in Hebrew Yehudim, or in Yiddish, Yidden, is derived from the name Judah, or Yehudah. It was Judah who conferred his identity on the people[16].
Why Judah? Jacob presents the reason in eight words: "From the prey, my son, you elevated yourself." Judah was potentially a man of prey, a lion, a devourer; yet he succeeded in elevating himself from this terrible characteristic. Judah transformed himself. Why did Jacob view Judah as a potential man of prey? Rashi, quoting the midrashic tradition, focuses our attention on two rather unforgettable incidents about Judah that transpired nearly four decades earlier[17].
The Joseph Drama
The first, of course, is the moment when Joseph, on the instruction of his father, pays a visit to his brothers, who are shepherding Jacob's flock in the city of Shechem (Nablus).
The brothers, who despised Joseph deeply, see him approaching from afar. They realize that with no one to see them, they can kill Joseph and concoct a tale that will be impossible to refute. Only Reuben protests. The biblical text states[18]: "Reuben heard and saved him [Joseph] from their hands. He said, 'Let's not take his life'. Reuben said to them: 'Don't shed any blood. Throw him into this cistern here in the desert, but don't lay a hand on him' -- intending to rescue Joseph from his brothers and bring him back to his father."
It is interesting to note that the Torah rarely described people's inner drives. In this instance, however, the Torah makes an exception, revealing to us Reuben's true motivations: He wished to save Joseph.
As the story continues, the brothers agree to Reuben's suggestion. They throw Joseph into an empty well and they sit down to eat a meal. In the midst of the meal, they see an Arab caravan traveling to Egypt. Here, for the first time, we encounter Judah's voice[19]:
"Judah said to his brothers, 'What will we gain if we kill our brother and cover his blood? Let's sell him to the Arabs and not harm him with our own hands. After all -- he is our brother, our own flesh and blood.'" The brothers' consent. Joseph is sold and brought to Egypt as a slave, where, 13 years later, he will rise to become the viceroy of Egypt.
Reuben's Fasting
Reuben was not present during the sale. "When Reuben returned to the cistern," the Torah relates[20], "and saw that Joseph was not there, he tore his clothes. He went back to his brothers and said, 'The boy is gone! And I, where can I go?'" The brothers dipped Joseph's tunic in blood, and presented the tunic to Jacob, who exclaimed: "My son's tunic! A savage beast devoured him! Joseph has surely been torn to bits!"
Where was Reuben during the sale of Joseph? The text is obscure, but it does offer a glimpse: The brothers sold Joseph while in the midst of a meal. The Torah, perhaps, shared with us this irrelevant detail in order to hint to us the reason for Reuben's absence. Reuben left the scene because he could not eat with his brothers. Why?
Rashi, again quoting the midrashic tradition, says[21] that Reuben had been dressing himself in sackcloth and fasting ever since he rearranged his father's beds after Rachel's death. Although the incident with the bed occurred nine years earlier, Reuben was still seeking ways to repent. Therefore, he did not join his brothers in their meal and was not present during Joseph's sale.
A Tale of Two Personas
Now, we come to understand Jacob's final words to Judah: "From the prey, my son, you elevated yourself." Rashi explains, that when Jacob stated, upon discovering Joseph's blood-drenched tunic decades earlier, "A savage beast devoured him [Joseph]," Jacob was hinting to Judah that on his deathbed he would compare him to a lion." Jacob suspected that Joseph fell prey to Judah's hands. When Jacob learned the truth, that instead of letting Joseph die in the well Judah actually persuaded his brothers to sell him into slavery, Jacob, in appreciation, conferred upon Judah the crown of royalty, assuming the position taken from Reuben.
This is a deeply disturbing comment. Reuben is the only older brother of Joseph who attempts to save him and return him to his father. The Torah, as mentioned above, is unusually clear about Reuben's virtuous intentions. "His plan," states the Torah, "was to rescue Joseph from his brothers and bring him back to his father." Judah, in stark contrast, merely substitutes Joseph's death from starvation with a life sentence of slavery. Judah does not even consider liberating Joseph!
The powerful moral contrast between Reuben and Judah is even more striking when we reflect on the wording employed by Judah to persuade his brothers to sell Joseph. "Judah said to his brothers, 'What will we gain if we kill our brother and cover his blood? Let's sell him to the Arabs and not harm him with our own hands. After all -- he is our brother, our own flesh and blood.'"
This, let's face it, is a speech of apparent monstrous callousness. There is no word about the evil of murder, merely pragmatic calculation ("what will we gain"). At the very moment he calls Joseph "our own flesh and blood" he is proposing selling him as a slave!
The moral paradox embodied by Jacob in his final moments, as he moves the gift of kingship from Reuben to Judah, is nothing less than astonishing. In the very episode for which Judah is rewarded with the gift of royalty (because he "elevated himself from prey"), Reuben stands head and shoulders above Judah in his nobility, compassion, and sensitivity. Yet it is Reuben who loses the crown to Judah!
The Tamar Drama
As we recall, in addition to the Joseph drama, the midrash and Rashi[17] present a second meaning in Jacob's final words to Judah, "From the prey, my son, you elevated yourself." According to this interpretation, Jacob was alluding to the event that took place between Judah and his daughter-in-law, Tamar.
Tamar, we recall[22], had married Judah's two elder sons, both of whom had died, leaving her a childless widow. Judah, fearing that his third son would share their fate, withheld him from her, thus leaving her unable to remarry and have children, since the levirate laws of marriage at the time held that when a husband died and left a childless widow, she was bound in marriage to either her brother-in-law or her father-in-law[23].
Once she understands her situation, Tamar disguises herself as a prostitute. Judah encounters her and they are intimate with each other. She becomes pregnant. Judah, unaware of the disguise, concludes that she must have had a forbidden relationship and orders her to be put to death by burning. At this point, Tamar, who, while disguised, had taken Judah's seal, cord, and staff as a pledge, sends them to Judah with a message: "The father of my child is the man to whom these belong." Judah now understands the whole story. Not only has he placed Tamar in an impossible situation of living widowhood, and not only is he the father of her child, but he also realizes that she has behaved with extraordinary discretion in revealing the truth without shaming him. (It is from this act of Tamar's that we derive the rule[24] that "one should rather throw oneself into a fiery furnace than shame someone else in public.")
Judah admits he was wrong. "She is right!" he exclaims. "It is from me [that she has become pregnant]." Tamar's life, of course, is spared. She soon gives birth to twins, Peretz and Zerach, the former becoming the ancestor of King David.
This, then, explains the meaning behind Jacob's words, "From the prey, my son, you elevated yourself." Judah was a "man of prey" who sentenced Tamar to death. Yet at the last moment, he confessed his guilt and rescued Tamar and her fetuses from death. Because of this, he was conferred with the power of kingship.
One Moment Vs. Nine Years
This interpretation, too, is disturbing. Both Reuben and Judah commit serious wrongdoings. Reuben intervenes in his father's intimacy; Judah sentences an innocent pregnant woman to death. Both confess their guilt and take full responsibility for their wrong actions. But in this instance again, it is Reuben who surpasses Judah on two counts.
Firstly, Judah almost caused three innocent lives to die, while Reuben merely relocated intimate furniture. Secondly, Judah admitted his guilt and that was it. Reuben, on the other hand, for at least nine years after his sin, was fasting every day in repentance!
We encounter here what appears as cruel cynicism at its finest. The act for which Judah receives the endowment of royalty -- his readiness to confront his wrongdoing and acknowledge his guilt -- is performed by his brother Reuben with far more depth and diligence. Yet it is Reuben who loses his potential greatness to Judah.
Furthermore, if Reuben has been fasting and repenting all this time for his mistake in tampering with his father's bed, why did this not suffice in having the royalty restored to his bosom?
Jacob’s Response
There is one more vignette in Genesis which allows us a glimpse into the above riddle. Genesis chapters 42-43 finds Joseph, now the Prime Minister of Egypt, treating his brothers (who have come to buy grain in Egypt) very harshly. He accuses them of espionage, imprisons one of his brothers (the Rabbis identify him as Shimon), and stipulates his release with the other nine brothers bringing his youngest brother Benjamin down to Egypt. When Jacob hears of this condition, he is terribly distressed. He has lost two sons, Joseph and Shimon, and now he might lose Benjamin. Jacob refuses to let them take Benjamin, the last surviving child of his beloved wife Rachel.
It is here where Reuben steps in. “And Reuben spoke to his father, saying, ‘You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you."
But Jacob refuses. "My son shall not go down with you, because his brother is dead, and he alone is left, and if misfortune befalls him on the way you are going, you will bring down my gray head in sorrow to the grave."
Yet the famine lingered and the starvation persisted. It is Judah who steps up to the plate. He tells his father these words: "Send the lad with me, and we will get up and go, and we will live and not die, both we and you and also our young children. I will guarantee him; from my hand, you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever.”
Jacob relents. He sends Benjamin with the brothers. It is during this visit that Joseph reveals his identity to his brothers, and the first Jewish family is reunited. Jacob relocates to Egypt and meets his son Joseph after a 22-year separation.
Here we wonder yet once again, why did Jacob refuse Reuben’s promise and embrace Judah’s pledge? They both promised to return Benjamin to Jacob. Reuben, we have discovered, seemed to be far more virtuous than Judah. Yet Jacob would respond only to Judah. The unfairness seems to repeat itself. The sincere Reuben who is ready to sacrifice both of his children is repelled.
Reuben's Profile
Upon deeper reflection, it is precisely in this entire complex tale that we may encounter Judaism's perspective on the function and meaning of the crown of royalty and the art of leadership.
Reuben, throughout Genesis, displays moral dignity, sensitivity, and gracefulness that surpass Judah. Reuben, obviously, is a person who works on himself. He challenges his instincts, habits, and emotions. He seems to possess a frail ego. We do not notice a tinge of pompousness or arrogance in this person. He is always thinking about somebody else. When he is in the field, his thoughts are with his mother and her plight. When Rachel dies, his thoughts, again, are with his mother. When Joseph is kidnapped, his heart is with his younger brother and father. Finally, for nine years he fasts and dons sackcloth in order to cleanse his ego, his sins, his faults.
Yet, Reuben's greatness is also his flaw.
If we examine every single episode recorded about Reuben we discover an astonishing commonality: In each of them, his noble intentions come across in delightful splendor; his sensitivity to injustice is nothing short of remarkable; his willingness to work on himself and his faults is legendary. Yet in all of them, the other person -- the outsider, the victim -- never ends up actually benefitting from Reuben's kind intentions.
Leah, instead of enjoying her mandrakes, ends up in a bitter row with her sister. In the story with Jacob's bed, instead of creating a more affectionate ambiance between Jacob and Leah, Reuben ends up offending his father deeply and not helping his mother's situation in the slightest. In the Joseph story, Reuben's actions have Joseph placed in an empty well, where he can easily die from starvation or venomous serpents.
The astonishing pattern continues: Reuben's fasting and repenting for nine years is what actually causes him to be absent while his brothers sell Joseph into Egyptian slavery. While Joseph lay helpless in a well, Reuben went off to pray, meditate and repent. Had he remained, he might have actually rescued Joseph before he was sold.
In promising to return Benjamin to Jacob, Reuben talks first about how forfeiting on his pledge will affect him and only afterward about the necessary action itself. “And Reuben spoke to his father, saying, ‘You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you." What is more, Reuben gives a condition that is purely fanciful. What would Jacob gain by killing Reuben’s two sons if Benjamin were not to return? After all, they are his own grandchildren!
The Contrast
At last, a pattern emerges. Reuben is consumed with his personal daily battle for moral truth and spiritual transcendence. Reuben is a great man, but he is not a leader. He is a spiritual giant, but he is not a Rebbe, a king, or a shepherd to his people. Reuben ought to remain the firstborn son, with all the status involved, since he might be morally superior to his brothers. But he has not proven worthy of becoming a genuine leader.
Now, let us draw the contrast to Judah's profile.
In both episodes -- the sale of Joseph and the relationship with Tamar -- Judah does not display the dignity or sincerity of his brother Reuben. Judah's actions leave him wanting, but they produce concrete and tangible benefits to the victims in need of help. As a result of Judah's words to his brothers, Joseph is not allowed to die in the well and is left to live as a slave. As a consequence of Judah's confession, Tamar and her fetuses are saved from death. Judah does not reside in the richness of his own inner space; he is present in the flames of the outsider. Reuben's intentions were greater, but Judah made a real impact on people's lives.
Finally, let us note the words Judah employs to persuade his father Jacob that he can send Benjamin with him. “I will guarantee him; from my hand, you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever.” Unlike Reuben, he begins by articulating definitely the necessary action and does it in unwavering terms. “I will guarantee him.” Unlike Reuben, he does not make a completely impractical condition that Jacob may kill his sons; rather he states, “I will have sinned against you forever.” These are words of a born leader.
Of course, Judah must learn from his errors and grow to become a deeper and finer human being, which he does. Years later, when Joseph's younger brother Benjamin is about to be taken as a slave, Judah offers himself instead. “And now if I come to your servant, my father, and the lad [Benjamin] is not with us, and his soul is so bound up with his soul, when he will see that the lad is gone, he will die. And your servants will have brought down the hoariness of your servant our father in sorrow to the grave. Because your servant [Judah] took responsibility for the lad [Benjamin] from my father, saying, ‘If I do not bring him to you, then I will have sinned to my father, for all time.’ Now, please let your servant [Judah] remain in the place of the lad as a servant to my lord, and let the lad go up with his brothers…”
Twenty-two years earlier, the same Judah said to his brothers, “What will we gain if we kill our brother [Joseph] and cover his blood? Let's sell him to the Arabs and not harm him with our own hands.” Now, when Joseph's younger brother Benjamin is about to be taken as a slave, Judah offers himself instead. A metamorphosis has occurred. Judah is a changed man.
Reuben too learns from his errors, making amends, and discovering greater horizons of truth. But at the end of the equation, Reuben is a great, moral spirit; Judah is a king. The difference? Reuben sees his spiritual work as the epicenter of his universe; Judah knows that the bottom line of life is not who you are, but how your decisions and behavior affect the fate of other people. For Reuben, even at his highest moments, the zenith of life consists of man's confrontation with his own tension and darkness. Judah, in contrast, even at his lowest moments, knows that life in its ultimate expression is about touching and embracing the pulse of the other.
And that is what it means to be a leader.
(This essay is based on an address by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, presented on Shabbas Parshas Vayechi 5730, December 27, 1969 [25]).
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[1] Genesis chapter 49.
[2] Rashi to Genesis 49:3-4.
[3] Midrash Tanchumah (Buber edition) Vayeizei 13; Agadas Bereishis section 48. Cf. Rashi to Genesis 35:23; 29:32. This does not contradict Chronicles 1 5:1, see Rashi ibid. and Likkutei Sichos vol. 15 p. 444 and references noted there. Other sources are of the opinion that Reuben also forfeited his firstborn status, see Midrash Rabah Bereishis 98:4; 99:6; Tanchumah Vayechi 9; Targum Einkelus, Targum Yonason and Targum Yonoson Ben Uzeiel to Genesis 49:3-4; Agads Bereishis section 82.
[4] Midrash Rabah Bereishis 98:4.
[5] Rachel died when Jacob was approximately 100 years old (see Seder Hadoros year 2008 for the exact calculations). At this point, Jacob was 147 years of age.
[6] Genesis 35:19-22.
[7] Rabbi Shlomo Yitzchaki, or Rashi, was the outstanding Biblical commentator of the Middle Ages. He was born in Troyes, France, and lived from 1040 to 1105, surviving the massacres of the First Crusade through Europe. His impact on Jewish scholarship and learning remains singularly unique. 11th-century French Jewish sage, is considered the greatest biblical commentator.
[8] Talmud Shabbas 55b.
[9] Genesis 30: 14-16.
[10] See The Living Torah (by Rabbi Aryeh Kaplan) in footnote to Genesis 30:14 for a detailed commentary and references on the subject.
[11] Genesis 29:32.
[12] Genesis 49: 9-10.
[13] Talmud Chagigah 13b.
[14] See Rambam Hilchos Talmud Torah 3:1; Hilchos Melcahim 1:7-8. Cf. Ramban's fascinating commentary to Genesis ibid.
[15] Rambam Hilchos Melachim 11:4.
[16] See Midrash Rabah Bereishis 98:6.
[17] Rashi to Genesis ibid. from Midrash Rabah Bereishis 98:7.
[18] Genesis 37:21-22.
[19] Ibid. 26:27.
[20] Ibid. 29-33.
[21] Ibid. 29, from Midrash Rabah ibid. 84:19.
[22] Genesis chapter 38.
[23] See Ramban to Genesis ibid. 38:8.
[24] Talmud Soteh 10b; quoted in Rashi to Genesis 38: 25.
[25] Published in Sichos Kodesh 5730 vol. 1 pp. 322-332; Likkutei Sichos vol. 15 pp. 439-446. A number of the ideas and rendition of biblical narratives presented in this essay were culled from Covenant and Conversation, Vayigash 5763 and Vayeishev 5764, by the late Rabbi Jonathan Sacks (www.chiefrabbi.com).
- Comment
Class Summary:
Each of us is called to lead, in one shape or another. We are leaders in our families, companies, and communities; some of us are given an opportunity to influence scores of people. What is leadership? What does it mean to be a leader? What should leaders demand of themselves?
A fascinating journey through the lives of two individuals in Genesis demonstrates how the few vignettes shared about them hold the key to a rich portrait of two people who, through their downfalls and triumphs, teach us about our duties as leaders in a challenging world.
Dedicated by Rivka and Chaim Schochet in memory of Moshe Shimon ben Yakov, and Yenta Baila bat Velvel on the occasion of her Yahrtzeit on 10 Tevet, and for a Refua Shalayma for all those suffering from ALS.
Dedicated by Zalman Roth in honor of Tzahal - the holiest Jews of our generation.
Dedicated by Chaya Sara Farkas for an aliyas neshama for our dear mother Rechuma Reesi Malka bas Zvi
Summary of essay: Each of us is called to lead, in one shape or another. We are leaders in our families, companies, and communities; some of us are given an opportunity to influence scores of people. What is leadership? What does it mean to be a leader? What should leaders demand of themselves?
A most fascinating journey through the lives of two individuals in Genesis demonstrates how the few vignettes shared about them hold the key to a rich portrait of two people who, through their downfalls and triumphs, teach us about our duties as leaders in a challenging world.
The Final Conversation
This week's Torah portion (Vayechi) tells the story of Jacob's final conversation with his children. In astonishing candidness, moving prose, and profound vision, Jacob speaks to each of his sons, heart-to-heart, just moments before he is about to pass on to the next world.
"Come and listen, sons of Jacob; listen to your father Israel," Jacob begins the fateful encounter[1]. Then he addresses Reuben, his oldest son, with razor-sharp words:
"Reuben, you are my firstborn, my power and the beginning of my might, foremost in rank and foremost in power. Water-like impetuosity -- you will not be preeminent, for you went up onto your father's bed; onto my couch and defiled it."
Reuben the firstborn, the rabbis explain[2], should have been entitled to the priesthood ("foremost in rank") and kingship ("foremost in power"). The Jewish priests and kings should have emerged from Reuben. But Reuben forfeited these privileges and they went instead to his brothers Levi and Judah, respectively (Aaron's family of priests came from Levi; the Davidic dynasty of kings came from Judah). Reuben remained the firstborn, "my firstborn," with many of the privileges conferred by Jewish law on a firstborn[3], but he lost the priesthood and kingship.
Reuben's Error
What was Jacob referring to when he spoke of Reuben ascending on his bed? The midrashic tradition[4] offers two interpretations.
This first takes us back to a disturbing scene that transpired after Rachel's death, some 47 years earlier[5].
"So Rachel died and was buried on the way to Ephrath, that is, Bethlehem. Over her tomb, Jacob set up a pillar, and to this day that pillar marks Rachel's tomb. Israel moved on again and pitched his tent beyond Migdal Eder.
"While Israel was living in that region, Reuben went and lay with his father's concubine Bilhah, and Israel heard of it[6]."
Rashi[7], following Talmudic tradition[8], illuminates the backdrop behind this incident. When Rachel died, Jacob, who usually resided in her tent, moved his bed to the tent of Bilhah, her handmaid. For Reuben, Leah's oldest son, this was an unbearable provocation and a slap in his sensitive mother's face. It was bad enough that Jacob preferred Rachel to her sister Leah, but intolerable that he should prefer a handmaid to his mother. He thus removed Jacob's bed from Bilhah's tent to Leah's.
Almost a jubilee later, in his final moments, Jacob reminds Reuben of this episode and attributes his firstborn's loss of potential greatness to it. "Water-like impetuosity," Jacob declares, "you will not be preeminent, for you went up onto your father's bed; onto my couch and defiled it."
Reuben's Mandrakes
The midrash presents yet another meaning to Jacob's words, "For you went up onto your father's bed; onto my couch and defiled it." It takes us back to another dramatic incident that occurred around 10 years before the one just discussed.
"During wheat harvest," the Bible relates[9], "Reuben went out into the fields and found some mandrake plants, which he brought to his mother Leah (the commentators explain[10] that mandrakes were considered both an aphrodisiac and fertility drug). Rachel said to Leah, 'Please give me some of your son's mandrakes.' But she said to her, 'wasn't it enough that you took away my husband? Will you take my son's mandrakes too?' Rachel said, 'Therefore, he shall lie with you tonight in return for your son's mandrakes.'" Indeed, Jacob spent the night with Leah instead of Rachel. Reuben, in other words, was the indirect cause for the relocation of his father's bed for one night.
The Sensitivity of a Child
What is fascinating about both of these tales is that they sketch a portrait of a remarkably sensitive and noble child. Reuben's heart goes out to his mother's plight. As the firstborn son of Leah, he seems to carry alone the burden of his mother's relative lack of appeal in Jacob's eyes. In fact, his very name, Reuben, meaning, "see, a son," was bestowed upon him by his mother, "because G-d has discerned my humiliation, for now, my husband will love me [11]".
In the earlier episode, Reuben, as a young lad out in the field, is thinking of his mother's anguish and hoping that, with the aid of the mandrakes, Leah will be able to win Jacob's complete affection. In the latter episode following Rachel's death, Reuben can't bear the pain caused to his mother by Jacob's placing his bed in Bilaha's tent.
It is, indeed, true that in both of these instances, Reuben's hastiness and impetuosity had negative consequences. In the incident with the mandrakes, had he waited until Rachel left Leah's tent, his gift to Leah might have prevented the bitter row that erupted between the two sisters, the only feud between them recorded in the Bible, and would have not created confusion in Jacob's sleeping arrangements. In the second instance, too, had Reuben broached the issue directly with his father or with Bilhah, instead of taking the matter into his own hands and moving his father's bed, the issue may have been resolved in a more dignified manner.
Still, it is clear that the motivation -- in contrast to the end result -- of both of these actions was pure and reflected profound moral concern. Why did he deserve to forfeit the priesthood and royalty?
Judah the King
Our dilemma becomes more disturbing upon considering who, of the 11 other sons of Jacob, received the gift of royalty in lieu of Reuben. It was the fourth son, Judah.
Here are Jacob's final words to Judah[12]:
"A lion cub is Judah; from the prey, my son, you elevated yourself. He [Judah] crouches, lies down like a lion, like an awesome lion, who will dare rouse him? The scepter shall not depart from Judah…Nations will submit to him until the final tranquility comes."
The message is clear. Just as the lion is the "king of the jungle[13]," Judah is destined to be the king of the civilized world. Indeed, Judah became the ancestor of Israel's greatest king, David. Since David, royalty among the Jewish people belonged to Judah's tribe[14]. The messiah himself, we are told, will be a descendent of Judah[15]. Even our very name, "Jews" or, in Hebrew Yehudim, or in Yiddish, Yidden, is derived from the name Judah, or Yehudah. It was Judah who conferred his identity on the people[16].
Why Judah? Jacob presents the reason in eight words: "From the prey, my son, you elevated yourself." Judah was potentially a man of prey, a lion, a devourer; yet he succeeded in elevating himself from this terrible characteristic. Judah transformed himself. Why did Jacob view Judah as a potential man of prey? Rashi, quoting the midrashic tradition, focuses our attention on two rather unforgettable incidents about Judah that transpired nearly four decades earlier[17].
The Joseph Drama
The first, of course, is the moment when Joseph, on the instruction of his father, pays a visit to his brothers, who are shepherding Jacob's flock in the city of Shechem (Nablus).
The brothers, who despised Joseph deeply, see him approaching from afar. They realize that with no one to see them, they can kill Joseph and concoct a tale that will be impossible to refute. Only Reuben protests. The biblical text states[18]: "Reuben heard and saved him [Joseph] from their hands. He said, 'Let's not take his life'. Reuben said to them: 'Don't shed any blood. Throw him into this cistern here in the desert, but don't lay a hand on him' -- intending to rescue Joseph from his brothers and bring him back to his father."
It is interesting to note that the Torah rarely described people's inner drives. In this instance, however, the Torah makes an exception, revealing to us Reuben's true motivations: He wished to save Joseph.
As the story continues, the brothers agree to Reuben's suggestion. They throw Joseph into an empty well and they sit down to eat a meal. In the midst of the meal, they see an Arab caravan traveling to Egypt. Here, for the first time, we encounter Judah's voice[19]:
"Judah said to his brothers, 'What will we gain if we kill our brother and cover his blood? Let's sell him to the Arabs and not harm him with our own hands. After all -- he is our brother, our own flesh and blood.'" The brothers' consent. Joseph is sold and brought to Egypt as a slave, where, 13 years later, he will rise to become the viceroy of Egypt.
Reuben's Fasting
Reuben was not present during the sale. "When Reuben returned to the cistern," the Torah relates[20], "and saw that Joseph was not there, he tore his clothes. He went back to his brothers and said, 'The boy is gone! And I, where can I go?'" The brothers dipped Joseph's tunic in blood, and presented the tunic to Jacob, who exclaimed: "My son's tunic! A savage beast devoured him! Joseph has surely been torn to bits!"
Where was Reuben during the sale of Joseph? The text is obscure, but it does offer a glimpse: The brothers sold Joseph while in the midst of a meal. The Torah, perhaps, shared with us this irrelevant detail in order to hint to us the reason for Reuben's absence. Reuben left the scene because he could not eat with his brothers. Why?
Rashi, again quoting the midrashic tradition, says[21] that Reuben had been dressing himself in sackcloth and fasting ever since he rearranged his father's beds after Rachel's death. Although the incident with the bed occurred nine years earlier, Reuben was still seeking ways to repent. Therefore, he did not join his brothers in their meal and was not present during Joseph's sale.
A Tale of Two Personas
Now, we come to understand Jacob's final words to Judah: "From the prey, my son, you elevated yourself." Rashi explains, that when Jacob stated, upon discovering Joseph's blood-drenched tunic decades earlier, "A savage beast devoured him [Joseph]," Jacob was hinting to Judah that on his deathbed he would compare him to a lion." Jacob suspected that Joseph fell prey to Judah's hands. When Jacob learned the truth, that instead of letting Joseph die in the well Judah actually persuaded his brothers to sell him into slavery, Jacob, in appreciation, conferred upon Judah the crown of royalty, assuming the position taken from Reuben.
This is a deeply disturbing comment. Reuben is the only older brother of Joseph who attempts to save him and return him to his father. The Torah, as mentioned above, is unusually clear about Reuben's virtuous intentions. "His plan," states the Torah, "was to rescue Joseph from his brothers and bring him back to his father." Judah, in stark contrast, merely substitutes Joseph's death from starvation with a life sentence of slavery. Judah does not even consider liberating Joseph!
The powerful moral contrast between Reuben and Judah is even more striking when we reflect on the wording employed by Judah to persuade his brothers to sell Joseph. "Judah said to his brothers, 'What will we gain if we kill our brother and cover his blood? Let's sell him to the Arabs and not harm him with our own hands. After all -- he is our brother, our own flesh and blood.'"
This, let's face it, is a speech of apparent monstrous callousness. There is no word about the evil of murder, merely pragmatic calculation ("what will we gain"). At the very moment he calls Joseph "our own flesh and blood" he is proposing selling him as a slave!
The moral paradox embodied by Jacob in his final moments, as he moves the gift of kingship from Reuben to Judah, is nothing less than astonishing. In the very episode for which Judah is rewarded with the gift of royalty (because he "elevated himself from prey"), Reuben stands head and shoulders above Judah in his nobility, compassion, and sensitivity. Yet it is Reuben who loses the crown to Judah!
The Tamar Drama
As we recall, in addition to the Joseph drama, the midrash and Rashi[17] present a second meaning in Jacob's final words to Judah, "From the prey, my son, you elevated yourself." According to this interpretation, Jacob was alluding to the event that took place between Judah and his daughter-in-law, Tamar.
Tamar, we recall[22], had married Judah's two elder sons, both of whom had died, leaving her a childless widow. Judah, fearing that his third son would share their fate, withheld him from her, thus leaving her unable to remarry and have children, since the levirate laws of marriage at the time held that when a husband died and left a childless widow, she was bound in marriage to either her brother-in-law or her father-in-law[23].
Once she understands her situation, Tamar disguises herself as a prostitute. Judah encounters her and they are intimate with each other. She becomes pregnant. Judah, unaware of the disguise, concludes that she must have had a forbidden relationship and orders her to be put to death by burning. At this point, Tamar, who, while disguised, had taken Judah's seal, cord, and staff as a pledge, sends them to Judah with a message: "The father of my child is the man to whom these belong." Judah now understands the whole story. Not only has he placed Tamar in an impossible situation of living widowhood, and not only is he the father of her child, but he also realizes that she has behaved with extraordinary discretion in revealing the truth without shaming him. (It is from this act of Tamar's that we derive the rule[24] that "one should rather throw oneself into a fiery furnace than shame someone else in public.")
Judah admits he was wrong. "She is right!" he exclaims. "It is from me [that she has become pregnant]." Tamar's life, of course, is spared. She soon gives birth to twins, Peretz and Zerach, the former becoming the ancestor of King David.
This, then, explains the meaning behind Jacob's words, "From the prey, my son, you elevated yourself." Judah was a "man of prey" who sentenced Tamar to death. Yet at the last moment, he confessed his guilt and rescued Tamar and her fetuses from death. Because of this, he was conferred with the power of kingship.
One Moment Vs. Nine Years
This interpretation, too, is disturbing. Both Reuben and Judah commit serious wrongdoings. Reuben intervenes in his father's intimacy; Judah sentences an innocent pregnant woman to death. Both confess their guilt and take full responsibility for their wrong actions. But in this instance again, it is Reuben who surpasses Judah on two counts.
Firstly, Judah almost caused three innocent lives to die, while Reuben merely relocated intimate furniture. Secondly, Judah admitted his guilt and that was it. Reuben, on the other hand, for at least nine years after his sin, was fasting every day in repentance!
We encounter here what appears as cruel cynicism at its finest. The act for which Judah receives the endowment of royalty -- his readiness to confront his wrongdoing and acknowledge his guilt -- is performed by his brother Reuben with far more depth and diligence. Yet it is Reuben who loses his potential greatness to Judah.
Furthermore, if Reuben has been fasting and repenting all this time for his mistake in tampering with his father's bed, why did this not suffice in having the royalty restored to his bosom?
Jacob’s Response
There is one more vignette in Genesis which allows us a glimpse into the above riddle. Genesis chapters 42-43 finds Joseph, now the Prime Minister of Egypt, treating his brothers (who have come to buy grain in Egypt) very harshly. He accuses them of espionage, imprisons one of his brothers (the Rabbis identify him as Shimon), and stipulates his release with the other nine brothers bringing his youngest brother Benjamin down to Egypt. When Jacob hears of this condition, he is terribly distressed. He has lost two sons, Joseph and Shimon, and now he might lose Benjamin. Jacob refuses to let them take Benjamin, the last surviving child of his beloved wife Rachel.
It is here where Reuben steps in. “And Reuben spoke to his father, saying, ‘You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you."
But Jacob refuses. "My son shall not go down with you, because his brother is dead, and he alone is left, and if misfortune befalls him on the way you are going, you will bring down my gray head in sorrow to the grave."
Yet the famine lingered and the starvation persisted. It is Judah who steps up to the plate. He tells his father these words: "Send the lad with me, and we will get up and go, and we will live and not die, both we and you and also our young children. I will guarantee him; from my hand, you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever.”
Jacob relents. He sends Benjamin with the brothers. It is during this visit that Joseph reveals his identity to his brothers, and the first Jewish family is reunited. Jacob relocates to Egypt and meets his son Joseph after a 22-year separation.
Here we wonder yet once again, why did Jacob refuse Reuben’s promise and embrace Judah’s pledge? They both promised to return Benjamin to Jacob. Reuben, we have discovered, seemed to be far more virtuous than Judah. Yet Jacob would respond only to Judah. The unfairness seems to repeat itself. The sincere Reuben who is ready to sacrifice both of his children is repelled.
Reuben's Profile
Upon deeper reflection, it is precisely in this entire complex tale that we may encounter Judaism's perspective on the function and meaning of the crown of royalty and the art of leadership.
Reuben, throughout Genesis, displays moral dignity, sensitivity, and gracefulness that surpass Judah. Reuben, obviously, is a person who works on himself. He challenges his instincts, habits, and emotions. He seems to possess a frail ego. We do not notice a tinge of pompousness or arrogance in this person. He is always thinking about somebody else. When he is in the field, his thoughts are with his mother and her plight. When Rachel dies, his thoughts, again, are with his mother. When Joseph is kidnapped, his heart is with his younger brother and father. Finally, for nine years he fasts and dons sackcloth in order to cleanse his ego, his sins, his faults.
Yet, Reuben's greatness is also his flaw.
If we examine every single episode recorded about Reuben we discover an astonishing commonality: In each of them, his noble intentions come across in delightful splendor; his sensitivity to injustice is nothing short of remarkable; his willingness to work on himself and his faults is legendary. Yet in all of them, the other person -- the outsider, the victim -- never ends up actually benefitting from Reuben's kind intentions.
Leah, instead of enjoying her mandrakes, ends up in a bitter row with her sister. In the story with Jacob's bed, instead of creating a more affectionate ambiance between Jacob and Leah, Reuben ends up offending his father deeply and not helping his mother's situation in the slightest. In the Joseph story, Reuben's actions have Joseph placed in an empty well, where he can easily die from starvation or venomous serpents.
The astonishing pattern continues: Reuben's fasting and repenting for nine years is what actually causes him to be absent while his brothers sell Joseph into Egyptian slavery. While Joseph lay helpless in a well, Reuben went off to pray, meditate and repent. Had he remained, he might have actually rescued Joseph before he was sold.
In promising to return Benjamin to Jacob, Reuben talks first about how forfeiting on his pledge will affect him and only afterward about the necessary action itself. “And Reuben spoke to his father, saying, ‘You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you." What is more, Reuben gives a condition that is purely fanciful. What would Jacob gain by killing Reuben’s two sons if Benjamin were not to return? After all, they are his own grandchildren!
The Contrast
At last, a pattern emerges. Reuben is consumed with his personal daily battle for moral truth and spiritual transcendence. Reuben is a great man, but he is not a leader. He is a spiritual giant, but he is not a Rebbe, a king, or a shepherd to his people. Reuben ought to remain the firstborn son, with all the status involved, since he might be morally superior to his brothers. But he has not proven worthy of becoming a genuine leader.
Now, let us draw the contrast to Judah's profile.
In both episodes -- the sale of Joseph and the relationship with Tamar -- Judah does not display the dignity or sincerity of his brother Reuben. Judah's actions leave him wanting, but they produce concrete and tangible benefits to the victims in need of help. As a result of Judah's words to his brothers, Joseph is not allowed to die in the well and is left to live as a slave. As a consequence of Judah's confession, Tamar and her fetuses are saved from death. Judah does not reside in the richness of his own inner space; he is present in the flames of the outsider. Reuben's intentions were greater, but Judah made a real impact on people's lives.
Finally, let us note the words Judah employs to persuade his father Jacob that he can send Benjamin with him. “I will guarantee him; from my hand, you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever.” Unlike Reuben, he begins by articulating definitely the necessary action and does it in unwavering terms. “I will guarantee him.” Unlike Reuben, he does not make a completely impractical condition that Jacob may kill his sons; rather he states, “I will have sinned against you forever.” These are words of a born leader.
Of course, Judah must learn from his errors and grow to become a deeper and finer human being, which he does. Years later, when Joseph's younger brother Benjamin is about to be taken as a slave, Judah offers himself instead. “And now if I come to your servant, my father, and the lad [Benjamin] is not with us, and his soul is so bound up with his soul, when he will see that the lad is gone, he will die. And your servants will have brought down the hoariness of your servant our father in sorrow to the grave. Because your servant [Judah] took responsibility for the lad [Benjamin] from my father, saying, ‘If I do not bring him to you, then I will have sinned to my father, for all time.’ Now, please let your servant [Judah] remain in the place of the lad as a servant to my lord, and let the lad go up with his brothers…”
Twenty-two years earlier, the same Judah said to his brothers, “What will we gain if we kill our brother [Joseph] and cover his blood? Let's sell him to the Arabs and not harm him with our own hands.” Now, when Joseph's younger brother Benjamin is about to be taken as a slave, Judah offers himself instead. A metamorphosis has occurred. Judah is a changed man.
Reuben too learns from his errors, making amends, and discovering greater horizons of truth. But at the end of the equation, Reuben is a great, moral spirit; Judah is a king. The difference? Reuben sees his spiritual work as the epicenter of his universe; Judah knows that the bottom line of life is not who you are, but how your decisions and behavior affect the fate of other people. For Reuben, even at his highest moments, the zenith of life consists of man's confrontation with his own tension and darkness. Judah, in contrast, even at his lowest moments, knows that life in its ultimate expression is about touching and embracing the pulse of the other.
And that is what it means to be a leader.
(This essay is based on an address by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, presented on Shabbas Parshas Vayechi 5730, December 27, 1969 [25]).
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[1] Genesis chapter 49.
[2] Rashi to Genesis 49:3-4.
[3] Midrash Tanchumah (Buber edition) Vayeizei 13; Agadas Bereishis section 48. Cf. Rashi to Genesis 35:23; 29:32. This does not contradict Chronicles 1 5:1, see Rashi ibid. and Likkutei Sichos vol. 15 p. 444 and references noted there. Other sources are of the opinion that Reuben also forfeited his firstborn status, see Midrash Rabah Bereishis 98:4; 99:6; Tanchumah Vayechi 9; Targum Einkelus, Targum Yonason and Targum Yonoson Ben Uzeiel to Genesis 49:3-4; Agads Bereishis section 82.
[4] Midrash Rabah Bereishis 98:4.
[5] Rachel died when Jacob was approximately 100 years old (see Seder Hadoros year 2008 for the exact calculations). At this point, Jacob was 147 years of age.
[6] Genesis 35:19-22.
[7] Rabbi Shlomo Yitzchaki, or Rashi, was the outstanding Biblical commentator of the Middle Ages. He was born in Troyes, France, and lived from 1040 to 1105, surviving the massacres of the First Crusade through Europe. His impact on Jewish scholarship and learning remains singularly unique. 11th-century French Jewish sage, is considered the greatest biblical commentator.
[8] Talmud Shabbas 55b.
[9] Genesis 30: 14-16.
[10] See The Living Torah (by Rabbi Aryeh Kaplan) in footnote to Genesis 30:14 for a detailed commentary and references on the subject.
[11] Genesis 29:32.
[12] Genesis 49: 9-10.
[13] Talmud Chagigah 13b.
[14] See Rambam Hilchos Talmud Torah 3:1; Hilchos Melcahim 1:7-8. Cf. Ramban's fascinating commentary to Genesis ibid.
[15] Rambam Hilchos Melachim 11:4.
[16] See Midrash Rabah Bereishis 98:6.
[17] Rashi to Genesis ibid. from Midrash Rabah Bereishis 98:7.
[18] Genesis 37:21-22.
[19] Ibid. 26:27.
[20] Ibid. 29-33.
[21] Ibid. 29, from Midrash Rabah ibid. 84:19.
[22] Genesis chapter 38.
[23] See Ramban to Genesis ibid. 38:8.
[24] Talmud Soteh 10b; quoted in Rashi to Genesis 38: 25.
[25] Published in Sichos Kodesh 5730 vol. 1 pp. 322-332; Likkutei Sichos vol. 15 pp. 439-446. A number of the ideas and rendition of biblical narratives presented in this essay were culled from Covenant and Conversation, Vayigash 5763 and Vayeishev 5764, by the late Rabbi Jonathan Sacks (www.chiefrabbi.com).
Essay Vayechi
Rabbi YY Jacobson- December 26, 2012
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- 13 Tevet 5773
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What Does It Mean to Be a Leader?
Reuben and Judah: A Psychological Profile
Rabbi YY Jacobson- December 26, 2012
Summary of essay: Each of us is called to lead, in one shape or another. We are leaders in our families, companies, and communities; some of us are given an opportunity to influence scores of people. What is leadership? What does it mean to be a leader? What should leaders demand of themselves?
A most fascinating journey through the lives of two individuals in Genesis demonstrates how the few vignettes shared about them hold the key to a rich portrait of two people who, through their downfalls and triumphs, teach us about our duties as leaders in a challenging world.
The Final Conversation
This week's Torah portion (Vayechi) tells the story of Jacob's final conversation with his children. In astonishing candidness, moving prose, and profound vision, Jacob speaks to each of his sons, heart-to-heart, just moments before he is about to pass on to the next world.
"Come and listen, sons of Jacob; listen to your father Israel," Jacob begins the fateful encounter[1]. Then he addresses Reuben, his oldest son, with razor-sharp words:
"Reuben, you are my firstborn, my power and the beginning of my might, foremost in rank and foremost in power. Water-like impetuosity -- you will not be preeminent, for you went up onto your father's bed; onto my couch and defiled it."
Reuben the firstborn, the rabbis explain[2], should have been entitled to the priesthood ("foremost in rank") and kingship ("foremost in power"). The Jewish priests and kings should have emerged from Reuben. But Reuben forfeited these privileges and they went instead to his brothers Levi and Judah, respectively (Aaron's family of priests came from Levi; the Davidic dynasty of kings came from Judah). Reuben remained the firstborn, "my firstborn," with many of the privileges conferred by Jewish law on a firstborn[3], but he lost the priesthood and kingship.
Reuben's Error
What was Jacob referring to when he spoke of Reuben ascending on his bed? The midrashic tradition[4] offers two interpretations.
This first takes us back to a disturbing scene that transpired after Rachel's death, some 47 years earlier[5].
"So Rachel died and was buried on the way to Ephrath, that is, Bethlehem. Over her tomb, Jacob set up a pillar, and to this day that pillar marks Rachel's tomb. Israel moved on again and pitched his tent beyond Migdal Eder.
"While Israel was living in that region, Reuben went and lay with his father's concubine Bilhah, and Israel heard of it[6]."
Rashi[7], following Talmudic tradition[8], illuminates the backdrop behind this incident. When Rachel died, Jacob, who usually resided in her tent, moved his bed to the tent of Bilhah, her handmaid. For Reuben, Leah's oldest son, this was an unbearable provocation and a slap in his sensitive mother's face. It was bad enough that Jacob preferred Rachel to her sister Leah, but intolerable that he should prefer a handmaid to his mother. He thus removed Jacob's bed from Bilhah's tent to Leah's.
Almost a jubilee later, in his final moments, Jacob reminds Reuben of this episode and attributes his firstborn's loss of potential greatness to it. "Water-like impetuosity," Jacob declares, "you will not be preeminent, for you went up onto your father's bed; onto my couch and defiled it."
Reuben's Mandrakes
The midrash presents yet another meaning to Jacob's words, "For you went up onto your father's bed; onto my couch and defiled it." It takes us back to another dramatic incident that occurred around 10 years before the one just discussed.
"During wheat harvest," the Bible relates[9], "Reuben went out into the fields and found some mandrake plants, which he brought to his mother Leah (the commentators explain[10] that mandrakes were considered both an aphrodisiac and fertility drug). Rachel said to Leah, 'Please give me some of your son's mandrakes.' But she said to her, 'wasn't it enough that you took away my husband? Will you take my son's mandrakes too?' Rachel said, 'Therefore, he shall lie with you tonight in return for your son's mandrakes.'" Indeed, Jacob spent the night with Leah instead of Rachel. Reuben, in other words, was the indirect cause for the relocation of his father's bed for one night.
The Sensitivity of a Child
What is fascinating about both of these tales is that they sketch a portrait of a remarkably sensitive and noble child. Reuben's heart goes out to his mother's plight. As the firstborn son of Leah, he seems to carry alone the burden of his mother's relative lack of appeal in Jacob's eyes. In fact, his very name, Reuben, meaning, "see, a son," was bestowed upon him by his mother, "because G-d has discerned my humiliation, for now, my husband will love me [11]".
In the earlier episode, Reuben, as a young lad out in the field, is thinking of his mother's anguish and hoping that, with the aid of the mandrakes, Leah will be able to win Jacob's complete affection. In the latter episode following Rachel's death, Reuben can't bear the pain caused to his mother by Jacob's placing his bed in Bilaha's tent.
It is, indeed, true that in both of these instances, Reuben's hastiness and impetuosity had negative consequences. In the incident with the mandrakes, had he waited until Rachel left Leah's tent, his gift to Leah might have prevented the bitter row that erupted between the two sisters, the only feud between them recorded in the Bible, and would have not created confusion in Jacob's sleeping arrangements. In the second instance, too, had Reuben broached the issue directly with his father or with Bilhah, instead of taking the matter into his own hands and moving his father's bed, the issue may have been resolved in a more dignified manner.
Still, it is clear that the motivation -- in contrast to the end result -- of both of these actions was pure and reflected profound moral concern. Why did he deserve to forfeit the priesthood and royalty?
Judah the King
Our dilemma becomes more disturbing upon considering who, of the 11 other sons of Jacob, received the gift of royalty in lieu of Reuben. It was the fourth son, Judah.
Here are Jacob's final words to Judah[12]:
"A lion cub is Judah; from the prey, my son, you elevated yourself. He [Judah] crouches, lies down like a lion, like an awesome lion, who will dare rouse him? The scepter shall not depart from Judah…Nations will submit to him until the final tranquility comes."
The message is clear. Just as the lion is the "king of the jungle[13]," Judah is destined to be the king of the civilized world. Indeed, Judah became the ancestor of Israel's greatest king, David. Since David, royalty among the Jewish people belonged to Judah's tribe[14]. The messiah himself, we are told, will be a descendent of Judah[15]. Even our very name, "Jews" or, in Hebrew Yehudim, or in Yiddish, Yidden, is derived from the name Judah, or Yehudah. It was Judah who conferred his identity on the people[16].
Why Judah? Jacob presents the reason in eight words: "From the prey, my son, you elevated yourself." Judah was potentially a man of prey, a lion, a devourer; yet he succeeded in elevating himself from this terrible characteristic. Judah transformed himself. Why did Jacob view Judah as a potential man of prey? Rashi, quoting the midrashic tradition, focuses our attention on two rather unforgettable incidents about Judah that transpired nearly four decades earlier[17].
The Joseph Drama
The first, of course, is the moment when Joseph, on the instruction of his father, pays a visit to his brothers, who are shepherding Jacob's flock in the city of Shechem (Nablus).
The brothers, who despised Joseph deeply, see him approaching from afar. They realize that with no one to see them, they can kill Joseph and concoct a tale that will be impossible to refute. Only Reuben protests. The biblical text states[18]: "Reuben heard and saved him [Joseph] from their hands. He said, 'Let's not take his life'. Reuben said to them: 'Don't shed any blood. Throw him into this cistern here in the desert, but don't lay a hand on him' -- intending to rescue Joseph from his brothers and bring him back to his father."
It is interesting to note that the Torah rarely described people's inner drives. In this instance, however, the Torah makes an exception, revealing to us Reuben's true motivations: He wished to save Joseph.
As the story continues, the brothers agree to Reuben's suggestion. They throw Joseph into an empty well and they sit down to eat a meal. In the midst of the meal, they see an Arab caravan traveling to Egypt. Here, for the first time, we encounter Judah's voice[19]:
"Judah said to his brothers, 'What will we gain if we kill our brother and cover his blood? Let's sell him to the Arabs and not harm him with our own hands. After all -- he is our brother, our own flesh and blood.'" The brothers' consent. Joseph is sold and brought to Egypt as a slave, where, 13 years later, he will rise to become the viceroy of Egypt.
Reuben's Fasting
Reuben was not present during the sale. "When Reuben returned to the cistern," the Torah relates[20], "and saw that Joseph was not there, he tore his clothes. He went back to his brothers and said, 'The boy is gone! And I, where can I go?'" The brothers dipped Joseph's tunic in blood, and presented the tunic to Jacob, who exclaimed: "My son's tunic! A savage beast devoured him! Joseph has surely been torn to bits!"
Where was Reuben during the sale of Joseph? The text is obscure, but it does offer a glimpse: The brothers sold Joseph while in the midst of a meal. The Torah, perhaps, shared with us this irrelevant detail in order to hint to us the reason for Reuben's absence. Reuben left the scene because he could not eat with his brothers. Why?
Rashi, again quoting the midrashic tradition, says[21] that Reuben had been dressing himself in sackcloth and fasting ever since he rearranged his father's beds after Rachel's death. Although the incident with the bed occurred nine years earlier, Reuben was still seeking ways to repent. Therefore, he did not join his brothers in their meal and was not present during Joseph's sale.
A Tale of Two Personas
Now, we come to understand Jacob's final words to Judah: "From the prey, my son, you elevated yourself." Rashi explains, that when Jacob stated, upon discovering Joseph's blood-drenched tunic decades earlier, "A savage beast devoured him [Joseph]," Jacob was hinting to Judah that on his deathbed he would compare him to a lion." Jacob suspected that Joseph fell prey to Judah's hands. When Jacob learned the truth, that instead of letting Joseph die in the well Judah actually persuaded his brothers to sell him into slavery, Jacob, in appreciation, conferred upon Judah the crown of royalty, assuming the position taken from Reuben.
This is a deeply disturbing comment. Reuben is the only older brother of Joseph who attempts to save him and return him to his father. The Torah, as mentioned above, is unusually clear about Reuben's virtuous intentions. "His plan," states the Torah, "was to rescue Joseph from his brothers and bring him back to his father." Judah, in stark contrast, merely substitutes Joseph's death from starvation with a life sentence of slavery. Judah does not even consider liberating Joseph!
The powerful moral contrast between Reuben and Judah is even more striking when we reflect on the wording employed by Judah to persuade his brothers to sell Joseph. "Judah said to his brothers, 'What will we gain if we kill our brother and cover his blood? Let's sell him to the Arabs and not harm him with our own hands. After all -- he is our brother, our own flesh and blood.'"
This, let's face it, is a speech of apparent monstrous callousness. There is no word about the evil of murder, merely pragmatic calculation ("what will we gain"). At the very moment he calls Joseph "our own flesh and blood" he is proposing selling him as a slave!
The moral paradox embodied by Jacob in his final moments, as he moves the gift of kingship from Reuben to Judah, is nothing less than astonishing. In the very episode for which Judah is rewarded with the gift of royalty (because he "elevated himself from prey"), Reuben stands head and shoulders above Judah in his nobility, compassion, and sensitivity. Yet it is Reuben who loses the crown to Judah!
The Tamar Drama
As we recall, in addition to the Joseph drama, the midrash and Rashi[17] present a second meaning in Jacob's final words to Judah, "From the prey, my son, you elevated yourself." According to this interpretation, Jacob was alluding to the event that took place between Judah and his daughter-in-law, Tamar.
Tamar, we recall[22], had married Judah's two elder sons, both of whom had died, leaving her a childless widow. Judah, fearing that his third son would share their fate, withheld him from her, thus leaving her unable to remarry and have children, since the levirate laws of marriage at the time held that when a husband died and left a childless widow, she was bound in marriage to either her brother-in-law or her father-in-law[23].
Once she understands her situation, Tamar disguises herself as a prostitute. Judah encounters her and they are intimate with each other. She becomes pregnant. Judah, unaware of the disguise, concludes that she must have had a forbidden relationship and orders her to be put to death by burning. At this point, Tamar, who, while disguised, had taken Judah's seal, cord, and staff as a pledge, sends them to Judah with a message: "The father of my child is the man to whom these belong." Judah now understands the whole story. Not only has he placed Tamar in an impossible situation of living widowhood, and not only is he the father of her child, but he also realizes that she has behaved with extraordinary discretion in revealing the truth without shaming him. (It is from this act of Tamar's that we derive the rule[24] that "one should rather throw oneself into a fiery furnace than shame someone else in public.")
Judah admits he was wrong. "She is right!" he exclaims. "It is from me [that she has become pregnant]." Tamar's life, of course, is spared. She soon gives birth to twins, Peretz and Zerach, the former becoming the ancestor of King David.
This, then, explains the meaning behind Jacob's words, "From the prey, my son, you elevated yourself." Judah was a "man of prey" who sentenced Tamar to death. Yet at the last moment, he confessed his guilt and rescued Tamar and her fetuses from death. Because of this, he was conferred with the power of kingship.
One Moment Vs. Nine Years
This interpretation, too, is disturbing. Both Reuben and Judah commit serious wrongdoings. Reuben intervenes in his father's intimacy; Judah sentences an innocent pregnant woman to death. Both confess their guilt and take full responsibility for their wrong actions. But in this instance again, it is Reuben who surpasses Judah on two counts.
Firstly, Judah almost caused three innocent lives to die, while Reuben merely relocated intimate furniture. Secondly, Judah admitted his guilt and that was it. Reuben, on the other hand, for at least nine years after his sin, was fasting every day in repentance!
We encounter here what appears as cruel cynicism at its finest. The act for which Judah receives the endowment of royalty -- his readiness to confront his wrongdoing and acknowledge his guilt -- is performed by his brother Reuben with far more depth and diligence. Yet it is Reuben who loses his potential greatness to Judah.
Furthermore, if Reuben has been fasting and repenting all this time for his mistake in tampering with his father's bed, why did this not suffice in having the royalty restored to his bosom?
Jacob’s Response
There is one more vignette in Genesis which allows us a glimpse into the above riddle. Genesis chapters 42-43 finds Joseph, now the Prime Minister of Egypt, treating his brothers (who have come to buy grain in Egypt) very harshly. He accuses them of espionage, imprisons one of his brothers (the Rabbis identify him as Shimon), and stipulates his release with the other nine brothers bringing his youngest brother Benjamin down to Egypt. When Jacob hears of this condition, he is terribly distressed. He has lost two sons, Joseph and Shimon, and now he might lose Benjamin. Jacob refuses to let them take Benjamin, the last surviving child of his beloved wife Rachel.
It is here where Reuben steps in. “And Reuben spoke to his father, saying, ‘You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you."
But Jacob refuses. "My son shall not go down with you, because his brother is dead, and he alone is left, and if misfortune befalls him on the way you are going, you will bring down my gray head in sorrow to the grave."
Yet the famine lingered and the starvation persisted. It is Judah who steps up to the plate. He tells his father these words: "Send the lad with me, and we will get up and go, and we will live and not die, both we and you and also our young children. I will guarantee him; from my hand, you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever.”
Jacob relents. He sends Benjamin with the brothers. It is during this visit that Joseph reveals his identity to his brothers, and the first Jewish family is reunited. Jacob relocates to Egypt and meets his son Joseph after a 22-year separation.
Here we wonder yet once again, why did Jacob refuse Reuben’s promise and embrace Judah’s pledge? They both promised to return Benjamin to Jacob. Reuben, we have discovered, seemed to be far more virtuous than Judah. Yet Jacob would respond only to Judah. The unfairness seems to repeat itself. The sincere Reuben who is ready to sacrifice both of his children is repelled.
Reuben's Profile
Upon deeper reflection, it is precisely in this entire complex tale that we may encounter Judaism's perspective on the function and meaning of the crown of royalty and the art of leadership.
Reuben, throughout Genesis, displays moral dignity, sensitivity, and gracefulness that surpass Judah. Reuben, obviously, is a person who works on himself. He challenges his instincts, habits, and emotions. He seems to possess a frail ego. We do not notice a tinge of pompousness or arrogance in this person. He is always thinking about somebody else. When he is in the field, his thoughts are with his mother and her plight. When Rachel dies, his thoughts, again, are with his mother. When Joseph is kidnapped, his heart is with his younger brother and father. Finally, for nine years he fasts and dons sackcloth in order to cleanse his ego, his sins, his faults.
Yet, Reuben's greatness is also his flaw.
If we examine every single episode recorded about Reuben we discover an astonishing commonality: In each of them, his noble intentions come across in delightful splendor; his sensitivity to injustice is nothing short of remarkable; his willingness to work on himself and his faults is legendary. Yet in all of them, the other person -- the outsider, the victim -- never ends up actually benefitting from Reuben's kind intentions.
Leah, instead of enjoying her mandrakes, ends up in a bitter row with her sister. In the story with Jacob's bed, instead of creating a more affectionate ambiance between Jacob and Leah, Reuben ends up offending his father deeply and not helping his mother's situation in the slightest. In the Joseph story, Reuben's actions have Joseph placed in an empty well, where he can easily die from starvation or venomous serpents.
The astonishing pattern continues: Reuben's fasting and repenting for nine years is what actually causes him to be absent while his brothers sell Joseph into Egyptian slavery. While Joseph lay helpless in a well, Reuben went off to pray, meditate and repent. Had he remained, he might have actually rescued Joseph before he was sold.
In promising to return Benjamin to Jacob, Reuben talks first about how forfeiting on his pledge will affect him and only afterward about the necessary action itself. “And Reuben spoke to his father, saying, ‘You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you." What is more, Reuben gives a condition that is purely fanciful. What would Jacob gain by killing Reuben’s two sons if Benjamin were not to return? After all, they are his own grandchildren!
The Contrast
At last, a pattern emerges. Reuben is consumed with his personal daily battle for moral truth and spiritual transcendence. Reuben is a great man, but he is not a leader. He is a spiritual giant, but he is not a Rebbe, a king, or a shepherd to his people. Reuben ought to remain the firstborn son, with all the status involved, since he might be morally superior to his brothers. But he has not proven worthy of becoming a genuine leader.
Now, let us draw the contrast to Judah's profile.
In both episodes -- the sale of Joseph and the relationship with Tamar -- Judah does not display the dignity or sincerity of his brother Reuben. Judah's actions leave him wanting, but they produce concrete and tangible benefits to the victims in need of help. As a result of Judah's words to his brothers, Joseph is not allowed to die in the well and is left to live as a slave. As a consequence of Judah's confession, Tamar and her fetuses are saved from death. Judah does not reside in the richness of his own inner space; he is present in the flames of the outsider. Reuben's intentions were greater, but Judah made a real impact on people's lives.
Finally, let us note the words Judah employs to persuade his father Jacob that he can send Benjamin with him. “I will guarantee him; from my hand, you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever.” Unlike Reuben, he begins by articulating definitely the necessary action and does it in unwavering terms. “I will guarantee him.” Unlike Reuben, he does not make a completely impractical condition that Jacob may kill his sons; rather he states, “I will have sinned against you forever.” These are words of a born leader.
Of course, Judah must learn from his errors and grow to become a deeper and finer human being, which he does. Years later, when Joseph's younger brother Benjamin is about to be taken as a slave, Judah offers himself instead. “And now if I come to your servant, my father, and the lad [Benjamin] is not with us, and his soul is so bound up with his soul, when he will see that the lad is gone, he will die. And your servants will have brought down the hoariness of your servant our father in sorrow to the grave. Because your servant [Judah] took responsibility for the lad [Benjamin] from my father, saying, ‘If I do not bring him to you, then I will have sinned to my father, for all time.’ Now, please let your servant [Judah] remain in the place of the lad as a servant to my lord, and let the lad go up with his brothers…”
Twenty-two years earlier, the same Judah said to his brothers, “What will we gain if we kill our brother [Joseph] and cover his blood? Let's sell him to the Arabs and not harm him with our own hands.” Now, when Joseph's younger brother Benjamin is about to be taken as a slave, Judah offers himself instead. A metamorphosis has occurred. Judah is a changed man.
Reuben too learns from his errors, making amends, and discovering greater horizons of truth. But at the end of the equation, Reuben is a great, moral spirit; Judah is a king. The difference? Reuben sees his spiritual work as the epicenter of his universe; Judah knows that the bottom line of life is not who you are, but how your decisions and behavior affect the fate of other people. For Reuben, even at his highest moments, the zenith of life consists of man's confrontation with his own tension and darkness. Judah, in contrast, even at his lowest moments, knows that life in its ultimate expression is about touching and embracing the pulse of the other.
And that is what it means to be a leader.
(This essay is based on an address by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, presented on Shabbas Parshas Vayechi 5730, December 27, 1969 [25]).
___________________
[1] Genesis chapter 49.
[2] Rashi to Genesis 49:3-4.
[3] Midrash Tanchumah (Buber edition) Vayeizei 13; Agadas Bereishis section 48. Cf. Rashi to Genesis 35:23; 29:32. This does not contradict Chronicles 1 5:1, see Rashi ibid. and Likkutei Sichos vol. 15 p. 444 and references noted there. Other sources are of the opinion that Reuben also forfeited his firstborn status, see Midrash Rabah Bereishis 98:4; 99:6; Tanchumah Vayechi 9; Targum Einkelus, Targum Yonason and Targum Yonoson Ben Uzeiel to Genesis 49:3-4; Agads Bereishis section 82.
[4] Midrash Rabah Bereishis 98:4.
[5] Rachel died when Jacob was approximately 100 years old (see Seder Hadoros year 2008 for the exact calculations). At this point, Jacob was 147 years of age.
[6] Genesis 35:19-22.
[7] Rabbi Shlomo Yitzchaki, or Rashi, was the outstanding Biblical commentator of the Middle Ages. He was born in Troyes, France, and lived from 1040 to 1105, surviving the massacres of the First Crusade through Europe. His impact on Jewish scholarship and learning remains singularly unique. 11th-century French Jewish sage, is considered the greatest biblical commentator.
[8] Talmud Shabbas 55b.
[9] Genesis 30: 14-16.
[10] See The Living Torah (by Rabbi Aryeh Kaplan) in footnote to Genesis 30:14 for a detailed commentary and references on the subject.
[11] Genesis 29:32.
[12] Genesis 49: 9-10.
[13] Talmud Chagigah 13b.
[14] See Rambam Hilchos Talmud Torah 3:1; Hilchos Melcahim 1:7-8. Cf. Ramban's fascinating commentary to Genesis ibid.
[15] Rambam Hilchos Melachim 11:4.
[16] See Midrash Rabah Bereishis 98:6.
[17] Rashi to Genesis ibid. from Midrash Rabah Bereishis 98:7.
[18] Genesis 37:21-22.
[19] Ibid. 26:27.
[20] Ibid. 29-33.
[21] Ibid. 29, from Midrash Rabah ibid. 84:19.
[22] Genesis chapter 38.
[23] See Ramban to Genesis ibid. 38:8.
[24] Talmud Soteh 10b; quoted in Rashi to Genesis 38: 25.
[25] Published in Sichos Kodesh 5730 vol. 1 pp. 322-332; Likkutei Sichos vol. 15 pp. 439-446. A number of the ideas and rendition of biblical narratives presented in this essay were culled from Covenant and Conversation, Vayigash 5763 and Vayeishev 5764, by the late Rabbi Jonathan Sacks (www.chiefrabbi.com).
- Comment
Dedicated by Rivka and Chaim Schochet in memory of Moshe Shimon ben Yakov, and Yenta Baila bat Velvel on the occasion of her Yahrtzeit on 10 Tevet, and for a Refua Shalayma for all those suffering from ALS.
Dedicated by Zalman Roth in honor of Tzahal - the holiest Jews of our generation.
Dedicated by Chaya Sara Farkas for an aliyas neshama for our dear mother Rechuma Reesi Malka bas Zvi
Class Summary:
Each of us is called to lead, in one shape or another. We are leaders in our families, companies, and communities; some of us are given an opportunity to influence scores of people. What is leadership? What does it mean to be a leader? What should leaders demand of themselves?
A fascinating journey through the lives of two individuals in Genesis demonstrates how the few vignettes shared about them hold the key to a rich portrait of two people who, through their downfalls and triumphs, teach us about our duties as leaders in a challenging world.
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Molly -1 year ago
It's not about you !
a leader must understand and act on that. It won't matter how holy one may be. If it's about you than you can't fully see another person and a true leader must be able to completely be a conduit.
History and life has shown us very holy people, real giants. But the leaders who make others leaders are those who see themselves as conduits.
Even after the physical passing of real leaders for generations to come people will still be inspired because it wasn't ever about them and that can always be passed on.
Wow what a lesson to take with in everyday life. It's not about you.
Ask not what you can do to become holier. Ask what you can do to make others more aware off their potential.
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Anonymous -1 year ago
Introvert vs. Extrovert
It seems to me that Reuven is an introvert and Yehuda is an extrovert. The extrovert generally gets all the credit and the admiration, since he is "out there" and very visible. Where in the Torah is there a place for the introvert?
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Abigail Hirsch -4 years ago
Thank you for this.It claifies the terse statements about Reuven and Yehidah.
We understand now the role of the hassidic Rebbes who took an active interest in their flock and helped so many people in every area of life, emotional, spiritual, financial, before during and afteer the Shoa. I am reminded of this as i read Esther Farbstein's two volume book - Hidden in Thunder, Perspectives on Faith Halacha and Leadersip during the Holocaust".
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Ken -6 years ago
Unity
very well done. If they were one , strong leadership shown, by one with great moral perspective , will change the world for the better.
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Moshe -6 years ago
Moshe
I heard from Rabbi Dr Aron Adler that all the shevatim reprented on Har Grizim were sons of the Imohos , except for Reuven and Zevulon,
We can understand Reuven- he always tried but was not mazliach.
Zevulon got the sechar for Yissochors learning. This could lead the shevetof Zevulon to think that with the support they give Yissochor they are yotze learning, So they get put on Har Eival to remind them “uz men darf aleyen tzu leigen tzum gesheft”
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Naomi -6 years ago
Saint vs. Leader
This essay seems to imply that a leader is superior to a saint. But I don't see why this is so. Actually, the leader should take guidance from the saint so he could lead more righteously. Each one needs the other.
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Terry -6 years ago
The saint vs the leader
First of all. Rabbi Jacobson, the way you structured this essay kept me on the edge of my chair till the end...you bring so many of the characters from Torah to life and I am grateful for that gift of yours.
You brought into stark relief another core value of Judaism which is that we are not here just for self improvement;we are here to also make a difference. I am so grateful for and proud of our heritage.
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