VAYESHEV 5772

OF SYMPTOMS AND PATHOLIGIES

But when Reuben heard it (the proposed fratricide), he tried to save him (Joseph) from them. He said: ... “shed no blood. Cast him into that pit, but do not touch him yourselves ...”intending to save him from them and restore him to his father". [Genesis 36: 21, 22)

The Torah records three actions of Reuben, Jacob’s eldest son. In which he fails to achieve his intended goal. His mother, Leah, had already given birth to four sons while his aunt Rachel remained childless. Jacob, however, was obvious in his love for Rachel and his lack of feeling for Leah. Jacob’s bed was almost always in Rachel’s tent, a situation that deeply wounded Leah.

Reuben, aware of his mother’s pain, plucks some mandrakes for her in the common belief these were an aphrodisiac that could awaken Jacob’s desire for his mother. (Genesis 30:14) Reuben’s sensitivity to his mother was both well placed and commendable. Yet providing mandrakes treated the symptom i.e Jacob hardly spending any nights with Leah, rather than the “pathology” i.e Jacob’s disdain of the wife who was foisted upon him through Laban's deceitful ploy. To provide a solution to his mother’s existential pain, the real challenge before Reuben was to directly confront his father about his treatment of Leah. Sadly he was understandably reticent to consider this course of action. Providing the mandrakes was a hopeful fix, rather than an overall solution.

The second instance occurred after Rachel’s death when Jacob moved his bed into the tent of Balham, Rachel’s maid. The Torah  then notes, “Reuben went and lay with Bilhah, his father’s concubine and Israel found out.” (Genesis 35:22) The Talmud describes and defends Reuben’s  act as follows:” …he laid with Bilhah his father's concubine because he resented his mother's humiliation. Said he, ‘if my mother's sister was a rival to my mother, shall the bondmaid of my mother's sister be a rival to my mother?’ “ (BT Shabbat 55b)

This Midrash captures the uncontrolled eruption of Reuben’s anger at what he deemed a grievous humiliation of his mother. Once again, however, Reuben dealt with the symptom without directly confronting the pathology: Jacob’s determination to reject and humiliate Leah. He once again lacked the courage to come before his father to voice his complaint and demand that Jacob treat Leah with the respect she deserved.

The third instance is  recorded in this week’s Torah portion. Reuben was horrified that his brothers were determined to commit fratricide, and he attempted to rescue Joseph from the fate that surely awaited him at their hands. Reuben counseled against their desire to shed Joseph’s blood by suggesting, “Let us throw him in a pit and let him languish there.” Reuben’s intent was to return to the pit in the dead of night and rescue Joseph.

By the time he managed to get there, the brothers had already sold Joseph into slavery and thereby foiling Reuben’s plan. Once again Reuben sought to effect a change through indirect action rather than  openly challenging the pathological behavior of his brothers.

In all three instances we are warmed by Reuben's sensitivity and conscience. Yet he failed to achieve his goals simply because he was unable to speak truth to power – in the first two instances to his father, in the last instance to his brothers. Good intentions may be evidence of a good heart, but there is great truth in the proverb "the road to hell is paved with good intentions."

Ultimately we are not judged by our feelings but by our deeds, and these have to be commensurate to the positive goal we set before ourselves. Confronting injustice often demands challenging its manifestations i.e. various discriminatory acts ; ending injustice, however, necessitates rooting out the source of the pathology: the deep roots of prejudice. Then and only then can there be permanent change for the better.

From the holy city of Jerusalem, Rae joins me in wishing all a Shabbat Shalom u’Mevorach, a Shabbat of peace and of blessing and a joyous Hannukah celebration.

Rabbi Arnold M. Goodman
Senior Rabbinic Scholar
Ahavath Achim Synagogue
Atlanta, Georgia 30327
December 15, 2011
19 Kislev 5772