Just Another Brick In The Wall?

Parshas Vayeishev: Yosef, Yehudah and You

In Memory Of ‘Papa’ Raymond Lyons (Reuven Ben Baruch) The Greatest And Most Special Grandfather I Could Have Ever Asked For

"Loneliness," said Carl Jung, "does not come from having no people about, but from being unable to communicate the things that seem important to oneself." Keeping in line with the current culture gives us the correct opinions and language to interact with others. As a result of conforming to social norms and expectations, we avoid suffering the existential feeling of being alone. Such boundaries are also essential for providing a healthy framework for self-development. It would be absurd to expect everyone to construct an approach to spiritual growth from scratch. Yet we can't deny that any system-definitionally stifles individuality. 

The question that arises is twofold. Firstly is individuality even desirable? Perhaps we all should be living up to a pre-prepared paradigm of perfection. And if we assume that being unique is more than just required, shidduch resume jargon, how do we balance the creative self with societal expectations? This week's Parsha introduction of Yosef and Yehudah's divergent personalities provides a path to reflect on the parallel tensions between the community and the individual. 

Yosef and Yehudah's respective qualities emerge on opposing sides of the spectrum. Yosef possesses all the markers of a maverick. An individual who, whilst understanding his own spiritual brilliance, is either unaware or undeterred by the presumptions of others:

They saw him from afar and conspired to kill him before he came close to them. 

They said to one another, "Here comes that dreamer!

{Bereishis 37:18-19}

Rabbi Yosher Ber Soloveitchik suggests that a man's external appearance as an agitator can obscure his inner virtue. Yosef’s brothers saw him 'from afar,' meaning they did not fully grasp his inner transcendence. They formed a superficial impression based on their observations at a distance. By depicting Yosef as a 'dreamer', the brothers meant to denigrate him. Ironically, there is no higher distinction in the world of personal creativity. 'To be a dreamer' means knowing what is whilst glimpsing what could be. Yosef's name means 'to add,' indicating his ability to incorporate novel notions into the fold and think beyond the status quo.

If Yosef is the iconoclastic boundary pusher, Yehudah embodies commitment and accountability to the collective. Yehudah is the forerunner of Jewish royalty. From the standpoint of Halacha, all Jewish kings must descend from him. Kingship, or Malchus, appears in the mystical works as a unifying attribute; it symbolises the synthesis and application of disparate parts. 

Yehudah is the one to arrange Yosef's kidnapping and sale. According to the Shelah, {A renowned 17th-century Kabbalist}, the brothers consented because they considered Yosef guilty of treason against Yehudah's rightful royalty. As their accusation suggests: 

His brothers answered, "Do you mean to reign over us? Do you mean to rule over us?" 

{Bereishis 37:8}

The insinuation is that Yosef is an individual whose presumptions imperil the whole. 

Here we have Yosef and Yehudah, two brothers whose souls reflect two radically opposed approaches to society and the individual. The Sfas Emes teaches that Yosef and Yehuda's outlooks had to be jointly incorporated into the Jewish collective psyche. His assertion implies that there is scope for synergising the self with the social group. But how do we bring these vastly differing viewpoints into a discussion with one another? Peering into Jewish history, we discern an echo of the two tribe's stances present in their descendants. The resolution of our dilemma will depend on these markers.

Three vital junctures in the Jewish story demonstrate a dynamic dialogue between Yosef and Yehuda's respective qualities. 

Firstly let's address the location of the Mishkan (The portable Tabernacle) in contrast with that of the Bais Hamikdash (The permanent Temple). Approximately four hundred years passed before the Jews built the first Bais Hamikdash in Jerusalem. The Mishkan, which they left in Shilo, was used for much of this period. Shilo is in the territory of Yosef's offspring, whereas Jerusalem belongs to Yehudah.

But what is the significance of this historical trivia? Halachically, Jews were still permitted to build private altars to God (Bamas) while the Mishkan stood, symbolising a heightened degree of religious freedom. However, once King Shlomo consecrated the Bais Hamikdash, personal altars were outlawed, and sacrifices took place only inside the temple. Such a significant evolution in Halacha parallels Yehudah's personal proclivities, shifting worship from the individual's realm into the unit's domain.

Secondly, it's essential to note that although the Davidic royal line descended from Yehudah, our first Jewish King, Shaul, was a descendant of Binyamin, whos progeny had all been named after Yosef. The verse describes Shaul as being "head and shoulders above all". The way he stands out seems a mirror of Yosef's differentiated persona. Conversely, Dovid, who takes over from him, is notably unimpressive in size.

Finally, we must point out the prophetic promise of two future messiahs, Moshiach Ben Yosef and Moshiach Ben Dovid. As revealed by their names, these Messiahs will descend from Yosef and Yehudah, respectively. With Moshiach Ben Yosef coming first, dying, and being replaced by Moshiach Ben Dovid. 

Yosef's individuality holds real significance in these historical and future scenarios, but overall, Yehudah's legacy will endure for all time. Unlike Yosef, who began and ended his monarchic experiment with Shaul. We will restore the Davidic lineage (descended from Yehudah) in the messianic age. God will never rebuild the Mishkan, but the Third Bais Hamikdash will last forever. Moshiach Ben Yosef will provide potent preparation for redemption. But ultimately, only Moshiach Ben Dovid will herald the absolute end of our bitter exile. 

Integrating the unique self into a society that is often hostile to dissent or digression can be daunting. But neither liquifying our personality nor leaving our community is the proper response to the crisis. What is observable from the dialectical association between the characters of Yosef and Yehudah is that a more holistic approach is needed. History has shown that whilst both methods are desperately necessary, there is a formula to be applied. 

Preserving individuality is crucial for our well-being. But beyond that, the Jewish people need individuals capable of challenging problems and enabling the group to evolve. However, we must always understand that God inextricably embedded our souls within a more significant entity called Knesset Yisrael. We are all part of a wonderful Jewish totality. Our distinctive souls are unique, to be treasured and developed. But in the end, we are bound to eternity as members of the Jewish People.

Good Shabbos And Keep Pondering