2020/5781
In Parashat VaYeishev, we are witness to one of the strongest and most critical events in Sefer BeReishit, as we watch the devolving of Yoseif’s brothers from ordinary siblings into malicious schemers. However, there are very clear human implications and factors that must be considered in hindsight of the brothers’ hatred of Yoseif, and what could have led to his faked death, sale to a Midianite caravan, and eventual servitude in Mitzrayim. “VaYaChalom Yoseif Chalom VaYaGeid Le’Echav VaYosifu Od Seno Oto. VaYomer Aleihem Shim’u Na HaChalom HaZeh Asher Chalamti,” “And Yoseif dreamed a dream and told his brothers, and they continued to hate him. And he said to them, ‘Listen now to this dream, which I have dreamed’” (BeReishit 37:5-6). What was accomplished by Yoseif in bringing these dreams before his brothers? It surely cannot have been good, for we know of the immediate aftermath, as well as the domino effect that follows: “VaYosifu Od Seno Oto Al Chalomotav VeAl Devarav,” “and they continued to hate him even more because of his dreams and his words” (ibid. 37:8). We may come to factor in three distinct perspectives which comprise the thesis of why it may be that Yoseif’s brothers hold such contempt and hostility toward him, and why Yoseif is unassuming and ultimately pays the price for his actions.
The first perspective, proposed by the Beit HaLevi, approaches the situation from the side of Yoseif’s brethren. Citing the Gemara in Berachot (55b) [1], we are forced to re-examine the meaning behind the brothers’ statement, “HaMaloch TiMloch Aleinu,” “Are you to rule over us” (BeReishit 37:8). Realizing what they had done in making this statement, the brothers hated Yoseif for not only his dreams but for his words; in other words, for eliciting their respective interpretations. Yet the brothers do not respond to Yoseif after his second episode of dreams. We are then left to ask: why is this the case? Were the brothers, Tzaddikim in their own rights, unable to interpret the said dream? The underlying answer may lie in a later incident that occurs: when Yoseif presents himself to his father, Ya’akov Avinu, he strongly rebukes him, stating, “HaVo NaVo Ani VeImecha VeAchecha LeHishtachavot Lecha Artzah,” “Will we come, I, your mother, and your brothers, to prostrate ourselves to you on the ground” (ibid. 37:10). Concludes the Beit HaLevi, it is with this incident of rebuke that the brothers’ jealousy is thus reiterated, and thus it can be stated that they feared his dreams would indeed be actualized. However, it must still be asked why the brothers would not even consider these successive dreams as a threatening set of moments, for what are dreams if not reflections of an individual’s innermost thoughts and feelings? [2] Indeed, we can surmise based on prior knowledge of thebrothers’ actions and mannerisms, that they certainly possessed the minds and necessary skills to discern any dreams brought before them.
Before diving into the psychological underpinnings of Yoseif and his brothers [3], we must first understand the nature of dreams according to the Torah. Rav Samson Raphael Hirsch (ibid. 40:5-16) presents a unique approach to the interpretation of dreams, one preceding any psychoanalytical theories proposed years later by Freud or his contemporaries. The interpretation of dreams must be derived from within the dreams themselves. It is a deep task to undertake, as there are many complex symbolisms which must be broken down into plausible interpretations. However, despite the various angles which the field of hermeneutics may propose to interpret the symbolism of dreams themselves, there can only be one discernable, factual, explanation. Indeed, symbolisms serve a unique role in the context of dreams according to Rav Hirsch, as they carry the ability to reflect the nature of HaKadosh Baruch Hu’s methods of communication with humanity. Thus, Rav Hirsch postulates that the only way one can properly interpret dreams and their subsequent symbolisms is not by reading deeply into them, but rather interpreting them from within, for this method provides the simplest and most apparent explanation. It is with this method, of interpreting from within, and noticing the simplicity of the symbolism, that one may thus mine the proper interpretation of their dream, an idea critical to our understanding of the ensuing conflict between Yoseif and his kin.
In the generations to follow the Beit HaLevi’s commentary, his great-grandson, Rabbi Joseph B. Soloveitchik (ie. the Rav) presents a radically different set of Chiddushim as an apology for their behavior. Yoseif’s newest dream represented a new framework within which the unity of the family, despite the changes of environment and trades [4], could be preserved in any area which the Shevatim find themselves in around the globe. Yoseif’s preoccupation, implicit in his dreams, was with the ensured continuation of Avraham Avinu’s tradition amidst changing economic and civil structures. In contradistinction, his brothers did not understand his vision, being unable to see the future as anything more than a continuation of the present. All of their perspectives were from within the framework of their lives in Kena’an, and in perceiving the land simply as “Eretz MiGurei Aviv,” as the “land of their fathers’ wanderings” (ibid. 37:1), they did not perceive a need for new frameworks nor did they possess the capacity to adapt to novel methods beyond the scope of their current lives. It is due to these underlying assumptions that Yoseif and his brothers quarrel with each other, in turn leading to the growing hatred of Yoseif and his dreams, for they feared change and the future in store, seeing it as irrelevant to their current situations, and thus not to be greatly dwelled upon. It is Yoseif’s warnings, as channeled through his dreams, however, that allows him and his brothers to be saved from destruction during the later famine, and thus the heritage of Avraham was saved (The Rav Speaks, pp. 25-27).
It is not a simple matter, however, to be the possessor of such dreams in the context of one’s brothers and their growing hatred toward the said individual. Indeed, Yoseif has to have displayed great courage to carry the weight of his dreams despite his brothers’ hostility. As the Rav notes, the brothers sought to squelch his dreams, but prophecy is an “overwhelming force that cannot be suppressed.” In experiencing his vision, the prophet, in this case Yoseif, encounters a sublime truth isolated to himself. Thus, the Rav notes, he is compelled to share this message and impart the information to others, for Hashem’s revelation (via his prophet) is a burdensome weight upon said prophet’s consciousness. As is the case present here, Yoseif’s brothers create a dangerous situation for him, as they attempt to block his visionary power, refusing to face the message or subsequent events that occur with the later arrival of the famine and the house of Ya’akov finding themselves in Mitzrayim.
It may thus be concluded that with the persistence of Yoseif and his dreams, and the growing disdain of said dreams by his brothers, that there are significant consequences. Of course, Yoseif, in the context of a prophet, possesses great talent and ability, one requiring both great skills and simple psychological insight/interpretation. The brothers, realizing the weight of these dreams as not simply a manifestation of subconscious desires, but an eventual reality, seek to suppress these incidents through their treatment and eventual “killing” of Yoseif, refusing to face the future brought to their attention. For this, they nearly pay a grave price of destruction and near loss of the Abrahamic legacy that is manifest in the continuation of Yahadut today.
[1] “Kol HaChalomot Holchim Achar Et HaPeh,” “All dreams follow the mouth [that interprets them].”
[2] Gemara in Berachot (55b): “Ein Mar’in Lo LeAdam Ela MeiHirhurei Libo,” “A person is shown only the thoughts of his heart.” This is to be understood, according to Rabbi Joseph B. Soloveitchik, ie. the Rav, that “a man’s dreams bespeak his innermost thoughts and feelings.”
[3] Our second set of perspectives, as referenced earlier.
[4] From shepherds in Kena’an to a wholly new lifestyle in Egypt yet to occur.