The Messages of Yehuda's Oration/2

The Messages of Yehuda's Oration

Exegetical Approaches

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Appeal for Mercy

Sources: R. Shemuel b. Chofni GaonBereshit 44:18Bereshit 44:21About R. Shemuel b. Chofni Gaon, R. Avraham b. HaRambamBereshit 44:18About R. Avraham Maimonides, RambanBereshit 44:18-19Bereshit 44:21Bereshit 45:1About R. Moshe Nachmanides, RalbagBereshit 44–46 Toelet 1Bereshit 44–46 Toelet 2About R. Levi b. Gershon, AbarbanelBereshit 44-46 Questions 1-5 Bereshit 44About R. Yitzchak Abarbanel, ShadalBereshit 44:16Bereshit 44:18Bereshit 44:19Bereshit 44:21Bereshit 45:1About R. S.D. Luzzatto

"וַיִּגַּשׁ" – Abarbanel suggests that Yehuda wanted to offer his deal in private, as it would not be following the letter of the law.¹

"וְאַל יִחַר אַפְּךָ" – R. Avraham b. HaRambam explains that even though Yehuda was only offering words of supplication, he was still concerned that these would arouse the ire of a capricious ruler.

Did Yehuda think Binyamin was guilty? Ralbag and Shadal assert that even though Yehuda knew full well that Yosef had framed Binyamin, for tactical reasons he chose not to deny the guilt, but rather to appeal to Yosef's mercy.² However, Shadal also cites Rosenmueller's alternative that Yehuda believed that Binyamin had stolen the goblet.

Extraneous details – Both Ramban and Abarbanel question Yehuda's lengthy reiteration of previous events but conclude that Yehuda did so to appeal to Yosef's mercy.

• Ramban asserts that Yehuda needed to begin with Yosef's questioning about their family³ to show Yosef that they had been forced to admit the existence of their brother. Had they been quiet, none of the present troubles would have happened.
• Abarbanel, in contrast, suggests that the brothers begin by rhetorically questioning, "Did you ask us if we had a brother or father?" to show how they, on their own, offered this information and, from the very beginning, pointed out there father's unwillingness to part with Binyamin. Yosef, should thus understand that this is not a new ruse created to save Binyamin, but the truth.

"וְאָשִׂימָה עֵינִי עָלָיו" –

• Most of these commentators understand the phrase to refer to Yosef's promise to watch over Binyamin and care for him.⁴ Even though the text does not put these words in Yosef's mouth, he had actually said them. R. Shemuel b. Chofni Gaon points out that it would be foolhardy for the brothers to lie to Yosef's face about such a thing.
• Shadal, in contrast, asserts that the phrase simply means that Yosef said that he wanted to see Binyamin. The advantage of this approach is that the text does have Yosef requesting to see Binyamin while it never mentions Yosef saying he will protect him.

Subtle differences – Ralbag asserts that many of the differences stem from Yehuda's desire to speak to Yosef with respect. Ramban, Abarbanel, and Shadal add that Yehuda did not want to remind Yosef of the accusation of spying or the imprisonment of Shimon and thus omitted details or recast certain statements so as to avoid this. Ramban also explains some of the seeming additions of Yehuda as the way of the text to be more concise in one place and lengthier in another.

Yehuda's character – According to this approach, Yehuda truly wants to prevent causing further pain to his father and is willing to sacrifice himself so that his father can unite with his favored son,Binyamin. In these actions Yehuda portrays how much he has changed from the day he sold Yosef.

Why did Yosef reveal himself? According to Abarbanel, Yehuda's words proved that he had both repented and been properly punished for his deeds, making reconciliation possible. According to Shadal, though, the speech spoke to Yosef's heart. He was moved to reveal himself either by a desire to see his ailing father, or due to the change in Yehuda.

"הוֹצִיאוּ כָל אִישׁ מֵעָלָי" – According to Ramban and Shadal, Yosef did not want to publicly reveal himself so as not to denigrate and embarrass the brothers when he mentioned the sale. In contrast, Ralbag asserts that it is not proper for a ruler to show emotions and cry in front of his people as that will lessen his authority in their eyes.

Crux of the position – Yehuda has only a single objective which is to get Yosef to take pity on Yaakov and accept Yehuda's offer to become his servant in place of Binyamin.

Tacit Reproach

Sources: R. Yosef Bekhor ShorBereshit 44:18Bereshit 44:19-23Bereshit 44:32-34Bereshit 45:1About R. Yosef Bekhor Shor, Ramban explaining ChazalBereshit 44:18-19About R. Moshe Nachmanides, Ma'asei HashemMa'asei Avot 40About R. Eliezer Ashkenazi

"וַיִּגַּשׁ" –

"וְאַל יִחַר אַפְּךָ" –

Did Yehuda think Binyamin was guilty?

Extraneous details –

"וְאָשִׂימָה עֵינִי עָלָיו" –

Subtle differences –

Yehuda's character –

Why did Yosef reveal himself?

"הוֹצִיאוּ כָל אִישׁ מֵעָלָי" –

–

Crux of the position –

Threatening Posture

Sources: Bereshit Rabbah93:693:793:8About Bereshit Rabbah, Tanchuma (Warsaw)Vayigash 3Vayigash 4Vayigash 5About the Tanchuma, Tanchuma (Buber)Vayigash 6Vayigash 7Vayigash 8About Tanchuma (Buber), Targum YerushalmiBereshit 44:18About Targum Yerushalmi, RashiBereshit 44:16Bereshit 44:18Bereshit 44:19Bereshit 44:33Bereshit 45:1About R. Shelomo Yitzchaki,

"וַיִּגַּשׁ" –

"וְאַל יִחַר אַפְּךָ" –

Did Yehuda think Binyamin was guilty?

Extraneous details –

"וְאָשִׂימָה עֵינִי עָלָיו" –

Subtle differences –

Yehuda's character –

Why did Yosef reveal himself?

"הוֹצִיאוּ כָל אִישׁ מֵעָלָי" –

–

Crux of the position –

Ibn EzraBereshit 44:21-22About R. Avraham ibn Ezra, Akeidat YitzchakBereshit #30About R. Yitzchak Arama,

¹ He compares this to offering a judge a bribe in private.

² See Shadal that Yehuda realized that maintaining innocence would anger Yosef more.

³ Ramban does not relate to the fact that in the original telling, the brothers offer information about their family, not in response to Yosef's question, but on their own when defending themselves against the charge of espionage.

⁴ They point to the similar phrase in Yirmeyahu 39:12 and 40:4 where the context implies some sort of protection.