Vayigash begins with Yehuda approaching the viceroy of Egypt (whom we know to be Yosef) and asks the Viceroy to free Binyamin. The Midrash explains that only Yehuda stepped forward because this moment (on a level not understood by the brothers in real time) was a battle between Yosef and Yehuda regarding Jewish destiny; specifically would kingship, and ultimately Moshiach, come from Yosef or Yehuda? Rav Soloveitchik suggested that Yosef lost this battle to Yehuda when he lost his composure and revealed his identity to his brothers. Had Yosef maintained his composure and refused Yehuda’s request, then the brothers would have been forced to return to their father Yaakov without Binyamnin. Yaakov would have immediately rushed back to Egypt to plead on behalf of his youngest son. He would not have hesitated to bow before Yosef, just as he bowed before Eisav as an expression of appeasement. Yaakov’s bowing to Yosef would have been the fulfillment of Yosef’s dream, thereby securing his position of leadership over his brothers for the rest of history. That did not happen because Yosef could not hold back from revealing his identity to his brothers. As Rav Soloveitchik put it, “From then on, Joseph was not viceroy of Egypt but the talented lad of Jacob’s house. Who was going to prostrate himself before this Joseph? He lost the Kingdom. He was too gentle, too good, too fine. Jewish history took a different turn.” While the choice of Yehuda over Yosef as king was ultimately a Divine one, Rav Soloveitchik offered a novel approach, based on the origins of Yosef and Yehuda. Yosef was the son of Rachel, while Yehuda was the son of Leah. Yaakov loved Rachel and wanted to marry her. How could Rachel have agreed to participate in Lavan’s scheme to deceive Yaakov and have him marry Leah instead of her? The Rav suggested that the Jewish People are called upon to value two seemingly contradictory values. On the one hand Judaism embraces power. As he put it, “We have never endorsed the Christian claim that the meek will inherit the earth. Throughout the Bible, people fought for power, strength, and independence. Without power, one cannot be majestic and dignified.” At the same time, Judaism also values what Rav Soloveitchik calls “sacrificial action”. This is the willingness to forfeit one’s rights and restrain one’s power on behalf of a greater good or to benefit another person. Hashem exhibits both of these qualities. Gevurah is expressed through Hashem’s power; while Chesed is expressed when Hashem holds back that power. Leah personified the attribute of Gevurah. She symbolized the strength of Jewish character and the unshakable persistence, stubbornness, and tenacity of the Jew throughout history. Rachel personified Chesed. She lives for others and is willing to sacrifice for others. Yehuda is Leah’s son. He exhibits Gevurah. He acts with strength and alacrity and passion. Even when he makes mistakes, he does so in an assertive fashion. Yehuda is fearless, and according to the Rav he personifies dignity and majesty. Yosef is righteous. He never falls to sin, and he therefore never has to demonstrate the strength of rising after a fall. Whereas Yehuda is the master of his own destiny, Yosef is portrayed primarily as the victim of outside forces. Yosef does not exert himself, and this is most clearly seen when he reveals his identity to his brothers. Immediately after the reveal, Yosef makes sure to tell his brothers not to feel upset that they sold him into slavery (45:5). Only the son of Rachel could have demonstrated such self-sacrifice and Chesed as Yosef did at that moment. In a choice between Gevurah and Chesed, Hashem chose Gevurah as the critical quality for Jewish monarchy. While self-sacrifice is a noble value for individuals, the Jewish king must exhibit Gevurah. He must be like a lion and act with alacrity to protect and serve the Jewish People. Since October 7, 2023, we have gained a new appreciation for this teaching of Rav Soloveitchik. While there is a time and place for accommodation and self-sacrifice, the task at hand today is to relate to our Jewish identity and our Jewish mission with a renewed and urgent sense of Gevurah.
