Greatness and responsibility

Judah enters into his final attempt to negotiate with Joseph for the release of Benjamin who has been caught with the viceroy’s stolen goblet. Judah argues that Jacob and the family demonstrated good faith by sending Benjamin to Egypt despite Jacob’s intense attachment to him, and if Benjamin does not return, Jacob will die. Therefore, Judah requests that he be kept in Benjamin’s stead, because Judah had promised himself — meaning his share in the World to Come — as collateral for Benjamin’s return. Judah’s desperation is palpable when he adds one last point about his motivation: “For how can I go up to my father and the youth is not with me, lest I see the evil that will befall my father.” (44:34)
The Netziv (1816-1893) observes that even had Joseph accepted Judah’s offer and Judah stayed in Benjamin’s place, Judah would still be culpable, because Judah had agreed to bring Benjamin back (see 44:33). So, Judah’s final plea — that he stay in Benjamin’s stead — was not truly a request to fulfill his agreement; rather, despite his realization of his failure, Judah still exclaims, “lest I see the evil that will befall my father.” As he stands before Joseph, Judah perceives that his life’s ultimate purpose had suddenly eluded him, and he will be left without a portion in that World. Yet, he still accepts responsibility for Benjamin’s safety and will sacrifice everything he has left and be made a slave to Joseph to prevent his father’s pain over the loss of Benjamin. Staring failure in the face, Judah can still function with the hope of at least a hatzlah purta, minimal salvation (see Gittin 56a). For Judah, responsibility goes beyond himself. His cause is lost, but his commitment remains.

David, like his forbearer Judah, possessed an overwhelming sense of duty. When David runs from Saul, Saul seeks to destroy anyone associated with David. Even Jonathan, Saul’s son, is seen as a conspirator and threatened with death for aligning with David, and Saul orders the priestly city of Nob decimated because its residents provided David with food (see Samuel I 22). David runs from place to place without respite, his prospects bleak. Yet when Evyatar, the lone survivor of Nob, appears, David exclaims, “I caused this… Stay with me and do not fear, because the one who seeks my life seeks yours.” (Samuel I 22:23-24) Even though David’s connection to the murder of the priests is only indirect, David accepts full responsibility. Furthermore, David is running for his life, but he welcomes another refugee and intertwines their fates. Like Judah, David shoulders responsibility even at times of vulnerability and at great personal expense, and thereby proves his worthiness of the
monarchy.

Winston Churchill, speaking of the United States’ reluctant entrance into WWII, proclaimed that “the price of greatness is responsibility.” He meant that when one has the ability to affect events around them, they cannot decide to sit idly on the sidelines. For him the origin is greatness and the destination is responsibility. Yet, as we have seen in Judah and David, the trajectory can be reversed, and when responsibility is welcomed even at times of weakness, true greatness can result.

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When making their decisions, Judah and David did not analyze their strengths and assets but rather their values and obligations. We cannot only ask what can be done but also what must be accomplished. PJC

Rabbi Yitzi Genack is the rabbi of Shaare Torah Congregation. This column is a service of the Vaad Harabonim of Greater Pittsburgh.