The ancient texts grapple with this very idea, and there's perhaps no better example than the story of Joseph and his brothers.
Midrash Mishlei, a collection of rabbinic teachings that draws insights from the Book of Proverbs, dives deep into the complexities of this foundational narrative. It begins with a chilling verse from Proverbs (1:11): "If they say, 'Come with us, let us lie in wait for blood; let us lurk secretly for the innocent without cause.'" The Midrash immediately connects this to the brothers of Joseph, consumed by jealousy and plotting his demise.
Imagine the scene. The brothers, seething with envy, whispering amongst themselves, "When will the end come, and we will kill him?" As Joseph approaches, they see their opportunity. The Midrash paints a poignant picture, noting that even the Shechinah, the Divine Presence, laments, "Woe to them for the blood of this righteous one." It’s a stark reminder that even in the darkest of times, divine compassion is present.
Of all the brothers, only Reuben attempts to intervene. He suggests throwing Joseph into a pit, intending to rescue him later. "Let us throw him into the pit while he is alive," he proposes, "and our hand will not be upon him." He wants to avoid directly killing Joseph, hoping to save him and return him to their father, as it is said (Genesis 37:22). The text connects this to Proverbs 1:12: "We will swallow them up alive as the grave, and whole, as those that go down into the pit" – highlighting Joseph's innocence as he descends into the darkness, unaware of his brothers' intentions.
But who actually lowered Joseph into the pit? Rabbi Levi ben Zavdai identifies Simeon and Levi, citing Genesis 49:6: "Into their council let my soul not enter." The text emphasizes Reuben's plan to rescue Joseph, as it is said (Genesis 37:22), "That he might save him from their hand, to restore him to his father."
The Midrash then presents two interpretations of Reuben's absence when the brothers ultimately sell Joseph. Rabbi Judah suggests he was burdened with household tasks, while Rabbi Nehemiah believes he was engaged in sackcloth and fasting, mourning the unfolding events. Both agree that when Reuben returns to the pit, Joseph is gone, leading to his despair. As Genesis 37:29 says, "And Reuben returned to the pit, and behold, Joseph was not in the pit, and he tore his clothes."
The sale of Joseph, the Midrash suggests, was not just a crime against a brother, but an affront to the Divine plan. God's thoughts, as Isaiah 55:8 tells us, are not our thoughts. Even as the brothers plotted and schemed, God had a different purpose in mind, a purpose that would ultimately lead to the survival of their entire family, as it is written (Genesis 45:5), "For God sent me before you to preserve life."
The brothers profited from their treachery, filling their houses with silver and gold from Joseph's treasures. But the consequences of their actions were far-reaching. Rabbi Joshua ben Levi even goes so far as to say that the deaths of the ten martyrs were a consequence of this very sin. Rabbi Avin adds that ten were exacted from every generation, and still, that sin persists. Can you imagine the weight of such a legacy?
Later, when Joseph, now a powerful figure in Egypt, tests his brothers, he orchestrates a reunion filled with symbolic gestures. When Joseph sat down, he called out the names of his brothers, grouping them by their mothers, and inviting them to sit with him. He then singled out Benjamin, the youngest, saying, "Benjamin is an orphan, and I am an orphan, it is fitting for an orphan to sit with an orphan," (according to Midrash Mishlei) creating a special bond.
The text continues that Joseph gave each brother one portion of food, but to Benjamin, he gave five. How? He combined his own portion, Benjamin's portion, and the portions of Ephraim, Manasseh, and Asenath (Joseph's wife) and gave it all to Benjamin, as it is said (Genesis 43:34), "And he took and sent portions to them from before him, but Benjamin's portion was five times as much as any of theirs, and they drank and were merry with him." The Midrash highlights the emotional complexity of the scene. Rabbi Shmuelai, quoting Rabbi Isaac from Magdala, claims that Joseph abstained from wine from the day he was separated from his brothers until that reunion. Rabbi Yosei bar Hanina suggests that the brothers did not taste wine either, as a sign of shared mourning.
Finally, the Midrash offers an allegorical interpretation. "Your lot shall be cast among us" is connected to the Torah, the Divine gift given to Israel. "One purse shall be ours" symbolizes the unity and commitment of the Israelites at Mount Sinai when they declared, "All that the Lord has spoken we will do and we will hear" (Exodus 24:7).
So, what are we to take away from this intricate tapestry of interpretations? The story of Joseph and his brothers is more than just a family drama. It's a reflection on the enduring consequences of our choices, the power of forgiveness, and the unwavering presence of the Divine, even in the face of human fallibility. It challenges us to consider how our actions might ripple through time, impacting not only our own lives but the lives of generations to come. And it reminds us that even in the darkest of pits, hope, redemption, and ultimately, unity are always possible.