On occasion I wonder what is the purpose of challenging biblical predicaments. Are they there to teach us what not to do? Are we only to correct history’s infamous mistakes, or is there something more to Torah narratives that (appear to) demonize our protagonists in the story? In our Torah reading Vayeshev, Joseph’s the favored son of Jacob and a dreamer. Therefore, his brothers throw him into a pit and then sell him to Egyptians. But not to worry! These sons are righteous and eventually meritorious to form the tribes of Israel. What piece of the story are we missing? Are we so distant from the context of the Torah’s history that we are unable to analyze the esoteric nature of the brothers’ conflict? How can we gain from this family rift without concluding that Jacob’s kids had a psychologically unhealthy family relationship?
The Torah appears to ensnare us with sinister reasons for the Joseph’s brothers’ actions. First off, the Torah writes the brothers were jealous of Joseph. In addition, the Torah writes that the brothers would kill him so nothing comes of his dreams that implied he would reign over them. On the façade, it is all a power struggle. However, this week, I will attempt to go beyond the surface without relying upon the sages who defend the brothers. I won’t suggest the Talmudic answer that Joseph accused his brothers of eating “Ever min hachai” (eating the limb of an animal that is still alive) that according to Torah law is punishable by death, and therefore justified their ambush to overthrow him and avoid their own condemnation. I refuse (this time) to ascribe to the Shlah who says the brothers knew Mashiach would come from Mashiach, and therefore felt threatened when Joseph told them dreams of his future position of authority over them. Rather I will talk about a girl by the name of Carly Fleishman.
Carly was born over 14 years ago and diagnosed with severe autism. For 11 years of her life she had incredible difficulty socially relating to anyone, and could not control many maladaptive behaviors in spite of intense rigorous one on one therapies with multiple therapists who spent over 40 hours a week with her. Around 3 years ago, Carly sat down in front of a computer, and typed (unprompted and no assistance) the words, “Hurt” and “Help”. Her family and therapists encouraged her to type more by only providing valuable rewards and incentives to Calry when she typed. Over the course of a few months, a girl who had no form of fluent communication became a girl who couldn’t not only communicate with others, but also explain personal challenges she has because of her autism. Carly explained that she would frequently bang her head, “Because if I don’t, I feel my body is going to explode. It’s just like when you shake a can of coke. If I can stop it I would, but it’s not like turning a switch off. I know what is right and wrong, but it’s like I have a fight with my brain over it…I want something that will put out the fire” When Carly is given a chance to explain the reason for her behavior, she does not rationalize or justify her actions. She demonstrates cognizance that they are unacceptable but is struggling between what is in her heart and what her brain is wired to do.
How often do we have the courage to admit that our actions contradict our beliefs? Even when we cognitively espouse to what is ethical and morally correct, we will find moments when we falter. Are we confronting our personal struggles like Carly, or are we evading our true selves in order to maintain our self righteous image. In a few chapters from now, the brothers are completely ashamed when they reunite with Joseph. They do not defend themselves or justify their act of abducting Joseph. Conversely, they accept responsibility for their sins.
In Proverbs it writes, “A Righteous man falls seven times, yet rises.” Rav Tzadok Hakohen explains, the greatness is not despite the 7 falls, it is a result of the 7 falls. However, in order to rise to greatness, one must first admit to falling.
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