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The Tear in Jacob's Robe Reached Esther and Joshua

Twenty pieces of silver split ten ways is two pieces a man. The brothers spent theirs on shoes and sat down to eat while Joseph was still in earshot.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Two Pieces of Silver Each
  2. They Made God the Tenth Man
  3. The Cup in Benjamin's Sack
  4. The Drinking in Shushan
  5. Joshua Tore His Clothes at Ai
The Tear in Jacob's Robe Reached Esther and Joshua Click for full size

Two Pieces of Silver Each

The caravan took the boy and left the money, and the money came to twenty pieces of silver, which is two pieces a man for the ten of them standing there.

They spent it on shoes.

Every one of them walked home that evening on new leather bought with the price of his brother. Then they sat down where they were and broke bread, with the road still visible and the dust from the camels not settled, and ate.

They Made God the Tenth Man

The eating was the easy part. The secret was the problem.

Somebody said they should swear among themselves that not one of them would ever tell their father Jacob what had happened. Judah counted heads and found the count short. Reuben had gone off, and a ban needs ten men to hold, and nine were standing in the field.

So they took the Holy One as their tenth and swore the ban with heaven inside it. Not to do justice. To keep a boy's father from learning where his son had gone.

Then they dipped the robe in blood and carried it home and let the old man do the rest himself. He knew the robe in his hands before anyone had to say a word. He tore his clothes from the neck down and would not be comforted, and the sound of that tearing went into the family like a debt into a ledger.

The Cup in Benjamin's Sack

Years later ten grown men stood in front of the second-most powerful man in Egypt and did not know him. He accused them of spying. He locked them up for three days. He took Simeon out of the line and bound him in front of them, and sent the rest home with their money hidden back in their sacks so that even their innocence looked like theft.

They brought Benjamin back, as they had been ordered to. They ate at the man's table. They were let go in the morning, and the horsemen caught them on the road, and the search went sack by sack down the line to the youngest, and the silver cup came up out of Benjamin's grain.

They tore their clothes on the road.

That was the first payment. Their father had torn his because of them, so in Egypt they tore theirs.

Joseph could have kept collecting. He had them exactly where a wronged man dreams of having people. Instead he sent the servants out of the room and told them who he was and wept loud enough for the household to hear it, and told them that it was not they who had sent him there but God. He did not undo the sale. He stopped the interest.

The Drinking in Shushan

The account was still open, and it came due in a Persian capital generations later.

Haman was an Amalekite and second in the empire, and every man in the palace gate bowed to him because the king had commanded it. Mordecai, a Benjaminite, kept his own law and stayed on his feet. Haman looked at the one man standing and decided that one man was not worth asking for. He went to the king and described a scattered nation, unsociable, keeping laws unlike anyone else's laws, and offered forty thousand talents out of his own estate to cover the tribute the crown would lose by wiping them out. The king waived the money and gave him the people.

The scribes wrote the letters. Riders carried them to a hundred and twenty-seven provinces. Every man, woman, and child, on one day, and nobody was to prefer pity to obedience.

Then the king and Haman sat down together to drink, and the city outside the palace came apart.

Word reached Esther inside the harem last of all, from a servant, secondhand, in a room full of perfume. She had been queen for years and had never told anyone in the palace what nation she came from.

Their fathers had sold a brother and sat down to eat bread. Now their children were sold in Shushan while two men sat down to wine.

Mordecai tore his clothes and put on sackcloth and threw ashes over his head and walked through the streets shouting that a people who had injured nobody were going to be destroyed. He came as far as the palace gate and stopped there, because no man dressed like that was allowed to go through it.

You said, let us sell him as a slave. So once a year, forever, your children will sit at a table and say out loud that they were slaves.

Joshua Tore His Clothes at Ai

The last tear came on a hillside in Canaan.

Thirty-six men went up against a small town and came back down dead, because Achan had taken forbidden goods out of Jericho and buried them under his tent floor. The camp lost its nerve in one afternoon. Joshua went down on his face in front of the Ark and stayed there until evening, and his hands went to his collar, and he tore his clothes.

Joshua had not been at the pit. He had not eaten the bread or bought the shoes. He came from Joseph, the one who was thrown in.

Joseph had made his brothers tear their clothes on the road out of Egypt, and the tearing came back through his own line and found his descendant lying in the dirt in front of the Ark of God.

The shoes had worn out centuries before. The robe was dust. The sound of an old man tearing his clothes had reached a queen in Persia and a commander in Canaan, and it had not finished moving.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tehillim 10:3Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

It’s like a spiritual echo chamber, where actions reverberate through generations.

The Midrash (rabbinic interpretive commentary) opens with a stark statement: "The arrogance of the wicked kindles the poor." It uses the story of Lot, caught up in the wickedness of Sodom, as an example. He thought he was clever, but ultimately, his arrogance led to his downfall, didn't it?

Then, we shift to a really fascinating teaching about forgiveness. Rabbi Yudan says something incredibly profound: “The one who says 'the merciful One will forgive' is not forgiven until he appeases his friend.” Can we truly expect divine forgiveness if we haven’t even bothered to make amends with those we've wronged? It’s a powerful call to take responsibility for our actions and actively seek reconciliation.

The text then turns to the story of Joseph and his brothers. Remember how they sold him into slavery? The Midrash connects this act to the story of Purim, where Haman plots to annihilate the Jewish people in Shushan (ancient Persia) while he and the king are "sat down to drink" ((Esther 3:1)5). God essentially says to the tribes: you sold your brother for food and drink, so your children will be sold into danger during a feast.

Rabbi Yissachar adds an intriguing layer. What if Joseph hadn’t forgiven his brothers when he had the chance? The Midrash suggests that Joseph's act of forgiveness corrected a wrong. It highlights just how important forgiveness is. Because, the text argues, "He who does not forgive his friend, even for a minor offense, is guilty of many sins."

Rabbi Chanin then brings another perspective. The Holy One, blessed be He, says to the tribes: You sold Joseph as a slave, so you will be called slaves every year. This isn’t just about historical events; it’s about enduring consequences. The label of "slave," the experience of oppression, becomes a recurring theme in Jewish history, a direct result of their actions.

Finally, Rabbi Pinchas, quoting Rabbi Hosea, points out that the tribes caused their father Jacob’s coat to be torn when they told him Joseph had been killed. And what was their punishment? "They tore their clothes" in Egypt (Genesis 44:13). But the echo doesn't stop there. Joseph, in turn, caused the tribes to tear their clothes, and his descendant, Joshua, was punished in the Book of Joshua, where we read, "And Joshua tore his clothes" (Joshua 7:6).

The Midrash here isn't just telling us stories; it's revealing a profound pattern. Actions have consequences, not just for the individual, but for generations to come. It’s a complex web of cause and effect, sin and punishment, and ultimately, the potential for redemption through forgiveness. It asks us: What kind of legacy are we creating with our actions today? What echoes will our choices send into the future?

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Pirkei DeRabbi Eliezer 38:11Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

The Torah itself doesn't dwell on it. But the ancient rabbis, they loved to fill in the gaps, to imagine the "what ifs" and the "how comes" of our sacred stories. And in Pirkei DeRabbi Eliezer, a fascinating early medieval text, we get a startling answer.

They sold him to the Ishmaelites for twenty pieces of silver. Okay, we know that part. But then, this text tells us, each brother took two pieces of silver and bought… shoes.

Shoes?

Here they are, committing this terrible act, betraying their brother, shattering their father's heart… and they spend the blood money on footwear? The text immediately connects this to the prophet Amos (2:6): "Thus saith the Lord… Because they have sold the righteous for silver, and the needy for a pair of shoes." It’s a stark image. The prophet is condemning Israel for social injustice, for exploiting the poor. And here, the brothers’ actions are directly linked to that very sin. Joseph, the righteous one, sold for the price of… shoes.

What are we to make of this? Is it simply a literal explanation of what happened to the money? Or is there something deeper at play?

Perhaps the rabbis are trying to highlight the brothers' callousness. Maybe it's about showing us how easily they justified their actions, how quickly they moved on, literally walking away from their guilt. Shoes, after all, are about moving forward.

Then there's the question of their oath. They were terrified that Reuben, the eldest, would reveal their secret. But he wasn’t present when they sold Joseph. Judah pointed out a cherem – a ban or oath – requires ten adult males to be valid. So, what did they do?

Here’s where it gets really interesting. The text says they "associated the Omnipresent with them and proclaimed the ban." Wow. They brought God into their conspiracy. They used the divine name to seal their lips, to ensure that their terrible secret would be kept. It emphasizes the depth of their depravity, their willingness to manipulate even the most sacred things to protect themselves.

It’s a disturbing picture. They exploit their brother, profit from his suffering, and then invoke God to cover their tracks. The story of Joseph is, on the surface, a story of redemption and reconciliation. But texts like this remind us of the darkness that lurks beneath the surface, the moral compromises that people make, and the way we sometimes try to drag the divine into our own messy, flawed humanity.

How often do we try to justify our own actions, to rationalize our choices, even when we know, deep down, that they're wrong? And how often do we, perhaps unconsciously, try to enlist God in our own self-deception? The story of Joseph's brothers, it turns out, is not just a story about them. It's a story about us too.

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Antiquities XI.6Antiquities of the Jews (Josephus)

Retold in our words. Read the original at the link below.Antiquities of the Jews, trans. William Whiston · Public Domain

The story of Esther begins with a drunken king and a queen who said no. King Artaxerxes of Persia hosted a lavish feast, 180 days of celebration for his court, then seven more days for the public. Golden cups, purple curtains, pillars of silver. At the climax, he summoned Queen Vashti to display her beauty before his guests. She refused. Persian law forbade wives from appearing before strangers, but the king's advisors told him this defiance would inspire every woman in the empire to disobey her husband. Vashti was banished.

The king's servants searched the empire for the most beautiful virgins. They found Esther, a Jewish orphan raised by her uncle Mordecai of the tribe of Benjamin. She was, Josephus writes, "the most beautiful of all the rest." She told no one she was Jewish. The king fell in love immediately and crowned her queen.

Meanwhile, Mordecai uncovered an assassination plot against the king and reported it through Esther. The conspirators were executed, and the incident was recorded in the royal chronicles, then forgotten.

Enter Haman, an Amalekite nobleman whom the king elevated above all other officials. Every courtier bowed to Haman. Mordecai alone refused, not out of pride, but because as a Jew he would bow to no human. Haman was furious. But punishing one man was beneath him. He decided to destroy every Jew in the Persian Empire. He told the king that a dangerous people scattered throughout his provinces kept their own laws and refused to obey the king's commands. Artaxerxes, trusting his chief minister, signed the decree: on the thirteenth of the month of Adar, every Jewish man, woman, and child would be killed, and their property confiscated. Letters went out to all 127 provinces. Mordecai put on sackcloth and wailed at the palace gate.

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