Characters in Torah: Reuben and Judah

Judah plays a pivotal role in The Joseph Story, and is a central figure in Jewish tradition, leader of the tribes and progenitor of the lineage of King David. He has a handful of speaking lines, and one longish speech. I intend, God willing, to write at more length of the remarkable way in which his character is developed in just a few scenes. Today I want to call attention to just one aspect of the storytelling: the use of Reuben as a foil, highlighting Judah’s qualities. Not counting the story of Judah and Tamar, Judah acts (or really, speaks) on three occasions in the story. In the first two, Reuben’s speech, well-meaning but ineffectual, contrasts with Judah’s decisive and effective utterances.

Reuben is the firstborn, and by rights should be the leader of Jacob’s twelve sons. But story after story – mirrored by the later role of the respective tribes named after the brothers – indicates that the mantle of leadership is worn by Leah’s fourth son, Judah. In the first chapter of the story, Jacob sends Joseph to check on his brothers at some distance from home. The brothers wish to kill him. Reuben intercedes with the morally dubious proposition that they will be less culpable of his death if they merely throw him into a pit [An aside: the narrative tells us directly that he intends to return and rescue Joseph, an intention he hides from his brothers. It is unusual for Torah to tell a characters motivation and hidden intentions behind speech. The only other instance in the Joseph story is also an example of such deceptive speech. Can you find it?]. While Reuben is apparently absent, Judah proposes a more profitable alternative – let’s sell him into slavery to a passing caravan. Does he want to get rid of him and make some money? Does he know that this is the most realistic means of saving Joseph’s life, given the brothers’ murderous intent? Write your own stage direction. In any case, it is an example of Judah’s effectiveness as a leader, however morally reprehensible the act.

The second episode contrasting the two brothers occurs in the interlude between their two descents to Egypt. One of the brothers, Simon, has been held hostage by Joseph who has told them that they must return with his little brother Benjamin to prove that they are not spies. The problem is that their father Jacob will not part with the lad, who is the new favorite son now that Joseph is gone. When the brothers return from Egypt, Reuben immediately suggests that they go back with Benjamin in order to rescue Simon; as a pledge, he suggests that Jacob can kill his – Reuben’s – two sons if he fails to return with Benjamin. Judah is silent. But some time later, when food is again scarce, and Jacob recognizes the need for another voyage to Egypt, Judah speaks up. He says merely that he will pledge to return with the lad and that if he fails “I will have sinned to you all my days.” He adds that if Jacob had let Benjamin go down earlier, “we could have been there and back twice!” It is a singular example of waiting to say the right thing at the right time. The brothers with Benjamin set out for Egypt.

Judah’s third speech is the climax of the story. All eleven brothers are on their way back to their father, loaded with provisions, when Joseph frames Benjamin of stealing his goblet. Joseph decrees that he shall remain in Egypt as his slave. By rights the story should end with the brothers sans Benjamin returning to a heartbroken father. The history of Israel, the fulfillment of the ancestral prophecy, the very history of the human race stands in peril. And then the extraordinary occurs. Judah steps forward and calls out “Please, my lord!” With plainspoken eloquence he recounts the prior events, vividly representing the feelings of an elderly patriarch about to lose his most beloved son. He caps the speech with an astonishing offer: he himself will remain as Joseph’s slave, if Joseph will let Benjamin return home. Joseph, overcome with emotion, can no longer conceal his identity, and the story moves to its generally positive conclusion.

In the above three short episodes, much is already revealed about decisiveness, judgment, and effective leadership. The dynamic quality of character and moral development is shown in the transformation of Judah in the final speech. It has been a cautionary tale for me. As one prone to talk too much, I like to remember that a few words uttered effectively at the right time outweigh quick and excessively intense speech. And I have come to believe that one of the themes of this story is that it is not enough to be well intentioned. The imperative is to act with effectiveness as well as right. I often remind myself: “Be Judah, not Reuben.”