Critical Choices for Peace

Light of Torah
6 days ago
4 min read

“I am your brother Joseph, he whom you sold into Egypt” (Genesis 45:4).

With these words, Joseph reveals his true identity to his estranged brothers. They have been apart for so long, ever since Joseph was betrayed by his brothers and sold into slavery. But now a dramatic opportunity for reconciliation is at hand. Will Joseph and his brothers grasp the moment to forge a new path of unity and peace? Or will the estrangement continue?

Read through the whole of this reconciliation scene in Genesis 44:18-45:15. Read it again, and aloud, with a friend. Place yourself in the drama of the narrative and the emotion of the characters. What stands out to each of you? How does God’s Word speak to your minds and hearts? As we ponder, let’s hear from some of the revered sages of Jewish tradition...

We begin with a line from Judah’s lengthy speech just prior to Joseph’s self-disclosure:

"Therefore, please let your servant remain as a slave to my lord instead of the boy, and let the boy go back with his brothers” (44:33).

The irony that Judah should beg to replace Benjamin as a slave to Joseph was not lost on the sages. Judah, who was the principal architect of the sale of Joseph into slavery, now proposes that he become Joseph’s slave!

Joseph breaks down with “sobs so loud that the Egyptians could hear” (45:2), before revealing his true identity: “I am Joseph… I am your brother Joseph, he whom you sold into Egypt” (45:3-4)

In the face of Joseph’s revelation, his brothers appear to be frozen. They “could not answer him, so dumbfounded were they” (45:3), and they recoil in fear.

A number of Torah commentators remark on Joseph’s display of compassion. For instance, Rashi (11th century Torah commentator) says that Joseph cries, “Send everyone away from me!” because he could not bear having the Egyptians there, witnessing the humiliation of his brothers when his true identity was revealed. According to Rashi's interpretation, Joseph calls his brothers to “Come, draw near to me!” (45.4) so as to speak to them gently, in Hebrew no less, and to prove his identity by showing that he is circumcised.

A striking aspect of this scene is Joseph’s willingness to forgive, even reassuring his brothers that the episode of their mistreatment of him was the work of God who directs all human destiny. For “it was to save lives that God sent me ahead of you” (45.5). It takes maturity to exhibit such confidence in divine providence. It appears that Joseph’s past, filled with tragic events, has shaped him into a man of steadfast confidence. Do you agree?

In 1960, at a meeting between Pope John XXIII and representatives from a Jewish charitable organisation, Pope John (whose Christian name was Giuseppe, ‘Joseph’) is said to have opened his address with the words “I am Joseph your brother,” signaling that a new era of reconciliation in Catholic-Jewish relations was at hand. Thus, over the years, the words“I am Joseph your brother” (45:4) has come to hold special meaning for those engaged in interreligious dialogue.

This is a positive memory indeed. However, we should never allow the stated verse to become a glib slogan, separated from its biblical context and the depths of meaning found there. A close reading of Genesis 45:4 reveals that the outcome of a reconciled family was not at all predictable. It involved difficult choices made by all parties. Judah faces squarely into the historical tragedy that was largely of his making. He humbles himself to the point of sacrificing his freedom for the sake of his brother and his father. In response, Joseph resists any temptation to cling to anger and victimhood, choosing to forgive and to envision new possibilities rather than dwelling on tragedy.

None of these steps come easily. As moral decisions they are not automatic and we sense the struggle in the way the narrative is charged with emotion: anxiety, grief, fearful hesitation. Repeatedly, Joseph breaks down in tears before a resolution clearly emerges and relief, joy and hope prevail.

Jewish-Christian reconciliation remains a pressing need today in distressing times. What can we learn from this week’s Torah portion? Reconciliation involves hard choices. Each of us must play our part with integrity, humility and courage, embracing the painful struggle in order to move forward into the light of a united human family.

Continue to discuss this Torah portion, seeking further insights into the process of reconciliation.

Bibliography:

Goldstein, ed., The Women’s Torah Commentary (Woodstock, 2000); Munk, The Call of the Torah (New York, 1994); Vatican II, Nostra Aetate (1965); “John XXIII: I am Joseph, your brother”, a translation of an article in the Vatican newspaper, L'Osservatore Romano dated 19 October 1960, accessed at Dialogika, online library maintained through the collaboration of the Council of Centers on Jewish-Christian Relations (CCJR) and the Institute for Jewish-Catholic Relations of Saint Joseph's University in Philadelphia. See, too, Pat Marrin, “I am Joseph, your brother”, NCR, 9 July 2009. Scripture: Jewish Publication Society.

Light of Torah is a Sydney-based grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Vayigash (Genesis 44:18 - 47:27), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom!

MORE RESOURCES

For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/

See too this listing of Nostra Aetate resources from the activities of the past year in Australia and beyond.

Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

Critical Choices for Peace

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