In Defense of Yosef

In order to properly evaluate the narrative which hi-lights the disconnect between Yosef and his brothers, it is crucial to penetrate the manner in which each of them perceived their own spiritual role as leaders in Israel.

How did the Brothers View the Roles of Yehuda and Yosef?

The brothers acknowledged Yehuda as their King. As it says (Beresheet 49:8) "Yehuda, your brothers shall submit to you...your father's sons shall bow to you." They perceived Yosef's dreams of royalty as insubordination against the king; which in turn was insubordination against the Shekhina. This is why the brothers had traveled on to Dotan (which connotes a place of ruling); in order to devise a plan to rule against him, using Torah law. Yosef, they concluded, had disputed the authority of the future kingdom of David (Yehuda), and hence was guilty of death. Even his closest siblings, the sons of Bilha signed onto the ruling.

How did Yosef and Yaakov View his Spiritual Role?

Yosef saw himself, rightfully so, as the earthly chariot to reveal and facilitate the spiritual channel known as Yesod. It is this channel that acts as a funnel to cascade downward divine light into the spiritual reservoir known as Malkhut. This latter grade was reflected by the Davidic Kings of Israel as well as their ascendant Yehuda.

This grade of Malkhut and its spiritual parallel Yehuda (David) are totally dependent on the channel of Yesod and its physical heir Yosef HaSaddik. It was this spiritual reality that Yosef had expressed to his brothers. Namely that his ascent is a required precursor to the establishment of the Royal Kingdom of Yehuda.

The Torah, Sages, and History Side with Yosef

The Parasha begins by advising that it is exclusively Yosef whom it considers the Toldot or development of Yaakov. (Beresheet 39:2). "This is the one who refines the spiritual energy generated by Yaakov, Yosef."  All the forces and spiritual energy generated by the Avot (Yaakov) that needs to ultimately pass through to establish the grade of Malkhut (revealment of the Kingdom of Yehuda) can only be received after having initially funneled through the penultimate channel of Yesod (Yosef).

This primacy of the rule of Yosef before any ascendency of Yehuda is hinted in the fact that the Torah appends the sale of Yosef with the report of Yehuda and Tamar and the beginnings of the Kingship of David. Both play a set role in the redemption of Israel.  Initially it is Yosef who purifies himself maintaining the Berit of Abraham thereby channeling the energy of Yesod. 

It is Yosef who sets into motion the refinement of Israel in the iron crucible of Egypt, prior to the royalty of Yehuda to emerge. As it says in Tehillim (114) "When Yisrael went forth from Misrayim, only then will Yehuda become his holy one."

This is what Yosef revealed to his brothers later on in Egypt (45:5) "God has sent me ahead to provide sustenance" and again (45:7) "to provide refuge for you in the land and to keep you alive for the great rescue." Namely, I, as the physical expression of Yesod must channel all sustenance to you until the Monarchy of Yehuda is established.

Yosef in fact was not guilty at all, since he neither coveted Royalty for himself nor did he attempt to deny Yehuda's claim. R. Bahye suggests that the rule of Yosef preempting the rule of Yehuda is expressed in the fact that the Mishkan of Shilo (which was located in the territory of Yosef) proceeded the temple (and monarchy) of King David in Yerushalayim. We in fact know that in the future it will be the Mashiah Ben Yosef who will be selfless in establishing the channel of Yesod, not in order to establish his own dynasty, but rather to preview the Malkhut of Mashiah Ben David.

The Brothers are Guilty of Interfering with the Development of the Channel of Yesod Through the Person of Yosef

Yehuda was not justified in accusing Yosef of having personal designs in his ambition to be Ruler. Yosef was unjustly accused of harboring personal motives; when his real intent was merely to facilitate the bringing about of the Kingdom of David.

Brothers Require Tikun or Correction Due to their Jealousy and Sale of Yosef

Yosef assures his brothers that their correction for his sale will not occur "Now" during their lifetime. Hence he claims in 45:5 "Now, do not be distressed". The Sefer Hekhalot relates that the ten sages who were martyred at the hands of Rome were the reincarnated souls of the ten brothers of Yosef to rectify what  is written in Shemot 21:16 " If someone kidnaps a person and sells him he shall be executed."

The Torah tells us that Yosef who was Rahel's firstborn son was sold by his brothers for twenty silver dinars. This also was something that needed to be rectified by Israel in the future. The Talmud in Shekalim (2:3) is clear in the assertion that the misvah of redemption of the first born son which is set at the same 20 silver dinars ( 5 Sela'im x 4 dinar per) serves as a tikun for the sale of Yosef.

Furthermore each of the 10 brothers received 2 dinars or a half shekel. The same Talmudic source claims that the required half shekel payment of each man in Israel, serves as an atonement or tikun for a blemish caused through the sale of Yosef.

After the Tikun

The sale of Yosef will soon be rectified. What will follow then is an era that is patterned after the faces (oz, lion, eagle) that appear on the Divine chariot. Mashiah Ben Yosef will be the first to rule. His ascendant Yosef is blessed by Moshe (Devarim 33:17) as the first born ox. He will pave the way for the lion; a reference to the rule of Mashiah Ben David. As it says (49:8) He lies like a lion,..like an awesome lion." At that time the Creator will carry us on the wings of Eagles. As it says in Exodus 19:4 "Carrying you on eagle's wings and bringing you to me."

Victor Bibi