Parashat Vayigash – December 15, 2018 – 7 Tevet 5779

Joseph reveals himself to his brothers and is reunited with his father. Although the Torah describes Jacob’s reaction to the news that his son, Joseph, still lives, and their emotional reunion in Egypt, the Torah is silent on the issue of how Jacob reacted to the unpleasant details of the brothers’ complicity in Joseph having ended up a slave in Egypt in the first place. Our commentators suggest that, in fact, Jacob never asked Joseph about what had happened to him, and Joseph never told him. Why not?

Perhaps some things are just better left unsaid. Some things we just don’t need to know. If Jacob were to ask, Joseph would have to tell him. If Joseph wanted a family life tainted by resentment and recrimination he could have spilled the beans, but he seems to have been more interested in going along and getting along, counting on lessons learned and better relations going forward.

The haftarah is taken from prophetic books written centuries after the events depicted in our Torah Reading. Typically the haftarah connects to the Torah reading by evoking some theme common to both texts. In the case of this week’s Torah reading, the haftarah refers to an enduring conflict between Ephraim, a tribe descended from Joseph, and the tribe of Joseph’s brother, Judah. Although the eventual reconciliation of these tribes is presented as a prophetic dream, the sad reality seems to be that conflict and disunity amongst them had persisted for many centuries, and the northern tribes were “lost” before unity could be restored.

Relationships can be complicated and tough. Mistakes may be made and regrets deeply felt. There is great risk taking an honest and unvarnished look at who did what to whom. But there is also a risk inherent in avoiding full disclosure – perhaps hurts will fester and the repercussions will leave even deeper scars. Ancient Israel eventually split apart. I wonder if reconciliation may sometimes depend upon the courage to face every truth, no matter how unpleasant.

B’yedidut (w/friendship),

Rabbi Mitch Levine