Your Sibling’s Keeper: Judah, Benjamin, and Esther
Curvy black, grey, and white lines in the background. A scroll of Megillat Esther - the beginning, with 7 black and white cows and a black and grey image of Pharaoh. Digital collage.
In Merchav Shabbat we’ve been talking a lot about all of the siblings relationships in Genesis. Participants have been curious about how the siblings interconnect and how their stories inform each other and become part of one big narrative.
This week, my d’var Torah responds to that theme. I couldn’t find a good image for this post, so I made a quick collage. If you can think of something better - please let me know!
Parshat Mikeitz
Genesis 41:1-44:17
Summary
In this Torah portion, Pharaoh has two troubling dreams, and at the suggestion of his cupbearer, who remembers Joseph from prison, Pharaoh brings Joseph to interpret them. Pharaoh is so impressed by Joseph that he makes him a trusted adviser. There is a famine, and Jacob sends his most of his sons, but not Benjamin, to Egypt to buy food. The brothers do not recognize Joseph when they meet him, and Joseph tests them by accusing them of being spies. Joseph arrests Simeon and demands the brothers bring Benjamin to Egypt to prove they are not spies. When Benjamin arrives, Joseph puts a goblet in Benjamin’s bag and accuses him of stealing it.
What’s a “cupbearer”? So glad you asked!
A cupbearer was a high-ranking, important official in ancient royal courts. This person was responsible for serving wine to the king - they would taste drinks to make sure they weren’t poisoned. They were also a trusted advisor. This job demanded tremendous loyalty and discretion. The cupbearer had access to the king's private chambers and confidential matters. They also often managed finances, accounting, and helped with anything the king needed.
Your Sibling’s Keeper: Judah, Benjamin, and Esther
His brothers don’t know it yet, but despite their having thrown him in a pit and sold him into enslavement, Joseph’s circumstances have changed and he is now Pharaoh’s top advisor. He has prepared Egypt well for the famine that has driven his brothers to leave their father, Jacob, in Canaan to ask for food. Without disclosing his identity, Joseph holds Simeon captive and demands they bring their youngest brother, Benjamin, back with them. When the brothers return to their father and tell him, Jacob despairs. He has already lost Joseph, the first son of his beloved Rachel - the brothers having told him that Joseph had been killed by a wild animal. Now he might lose Benjamin, Rachel’s only other child. “I can’t,” we hear Jacob’s heart break. “I can’t lose him, too.”
That’s when Judah steps forward and, in Genesis 43:8, says to his father:
"אָבִיו שִׁלְחָה הַנַּעַר אִתִּי וְנָקוּמָה וְנֵלֵכָה וְנִחְיֶה וְלֹא נָמוּת גַּם־אֲנַחְנוּ גַם־אַתָּה גַּם־טַפֵּנוּ"
“Aviv shilcha ha-na’ar iti v’nakumah v’neileicha v’nichyeh v’lo namut gam-anachnu gam-atah gam tapeinu.”
“Send the boy in my care, and let us be on our way, so that we may live and not die - and also (not) us and also (not) you and also (not) our little ones.”
That’s big. Really big.
This word, טַפֵּנוּ - tapeinu, means “our little ones.” It’s often translated as “our children” but it goes deeper than that. It emphasizes family and legacy and our children’s children’s children. It highlights adult responsibility for the education, well-being, and future potential of children. Within this word tapeinu is commitment and dedication to these little ones. In Genesis 43:8, this commitment is to a brother.
When we hear טַפֵּנוּ - tapeinu in Judah’s voice, we also remember that this is a person who knows what it means to fail a sibling.
Years earlier, Judah - a son of Leah - participated in throwing Joseph - a son of Rachel - in that pit. Sure, he asked his other brothers,
"מַה־בֶּצַע כִּי נַהֲרֹג אֶת־אָחִינוּ וְכִסִּינוּ אֶת־דָּמוֹ"
“Mah-betza ki naharog et-achinu v’chisinu et-damo.”
“What do we gain by killing our brother and covering up his blood?”
However, he also didn’t stop them from selling Joseph into slavery.
Between then and now life has changed Judah. His sons, Er and Onan, have died. His daughter-in-law, Tamar, has given birth to his grandchild.
Now, when faced with the question of whether or not he is his brother’s keeper Judah has become someone who can manage his very real feelings of jealousy and resentment and be trusted with another person’s life.
“Send the boy in my care,” says Judah, offering his entire future and identity as a guarantee. “Benjamin’s safety and well-being and future and potential is my responsibility.”
The Torah slows down here.
It makes sure we don't miss the moment.
Judah continues to speak in verse 9, “I myself will be surety for him; you may hold me responsible: If I do not bring him back to you and set him before you, I shall stand guilty before you forever.”
At the end of Parshat Mikeitz, when Joseph sets the brothers up and accuses Benjamin of stealing a goblet, Judah's promise is put to the test. Spoiler alert for next week’s parsha: Judah will do exactly what he said he would do. He will show up. He will protect Benjamin with his own life.
And here’s the thing: Judah and Benjamin have never been just Judah and Benjamin the brothers. Judah is also the tribe of Judah, and eventually the ancestor from which we get the name for Judaism. Benjamin is also the tribe of Benjamin.
In about 70 days when we celebrate Purim we are going to want to remember this moment between these brothers.
Megilat Esther 2:5-6
אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה וּשְׁמוֹ מׇרְדֳּכַי בֶּן יָאִיר בֶּן־שִׁמְעִי בֶּן־קִישׁ אִישׁ יְמִינִי
In the fortress Shushan lived a Jew by the name of Mordecai, son of Jair son of Shimei son of Kish, a Benjaminite.
אֲשֶׁר הׇגְלָה מִירוּשָׁלַיִם עִם־הַגֹּלָה אֲשֶׁר הׇגְלְתָה עִם יְכׇנְיָה מֶֽלֶךְ־יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶצַּר מֶלֶךְ בָּבֶל
[Kish] had been exiled from Jerusalem in the group that was carried into exile along with King Jeconiah of Judah, which had been driven into exile by King Nebuchadnezzar of Babylon.
Esther, of course, was raised by Mordechai. Both were Benjamites, yet they lived among a people largely descended from the Tribe of Judah—the reason "Yehudi" (Jew/Judahite) became the collective term for the people.
Do you hear the echo to Parshat Mikeitz?
In the Purim story, the Jewish people - mostly from the tribe of Judah - are in terrible danger. Esther, the Benjamite, becomes the one with the power to help. There is a moment in which Esther - like Judah back when Joseph was sold into slavery - could stay silent and try to protect herself, but Mordechai convinces her that is not who we are. Instead, just as Judah later took responsibility for Benjamin, in that moment Esther takes responsibility for her people.
Judah protects Benjamin in the Torah.
A Benjamite protects the Judaites - and all Jews - in Megillat Esther.
From the Talmud, in Shavuot 39a:
כָּל יִשְׂרָאֵל עֲרֵבִים זֶה בָּזֶה
“Kol Yisrael Arevim Zeh BaZeh.”
All Israel is responsible / are guarantors for one another.
The idea here is that all Jews are interconnected. Siblings. We have a mutual responsibility to care for each other and work for communal good. The actions and well-being of one of us affects all of us. Part of choosing to be part of the Jewish community - whether we are Jewish or not - means saying, “You matter to me and I won’t walk away.”
Judah didn’t know how the story would end. Esther didn’t either. They teach us how to show up for each other even when it is really hard - whatever the outcome.
They challenge us to ask ourselves:
When have I shown up for someone in our Jewish community and when have I needed someone to stand up for me?
In what ways should I take responsibility for the actions and well-being of other people in our Jewish community?
When have I responded to the question, “Am I my brother’s - my sibling’s - keeper” with a resounding, “YES!”
Judah’s promise and Esther’s choice are part of the same story, maybe the best story ever.
Shabbat Shalom.