web analytics
March 7, 2015 / 16 Adar , 5775
At a Glance
Judaism
Sponsored Post


Home » Judaism » Parsha »

Conversation Is The Key To Understanding


From Parshat Vayeishev to the end of Sefer Bereishit, we read the story of Joseph and his brothers. From the very beginning we are plunged into a drama of sibling rivalry that seems destined to end in tragedy. All the elements are there. There is favoritism. Jacob loved Joseph more than his other sons. The Torah says this was because “he had been born to him in his old age.” But we also know that it was because Joseph was the son, the first son, of his beloved Rachel who had been infertile for many years.

Jacob gave this favoritism a visible symbol, the richly ornamented robe or coat of many colors that he had made for him. The sight of this acted as a constant provocation to the brothers. In addition there were the bad reports Joseph brought to his father about his half-brothers, the children of the handmaids. And by the fourth verse of the parshah, we read the following: “When his brothers saw that their father loved him more than any of them, they hated him, velo yachlu dabro l’shalom” (Genesis 37:4).

What is the meaning of this last phrase? Here are some of the standard translations: they could not speak a kind word to him; they could not speak peacefully to him; and they could not speak to him on friendly terms.

Rabbi Yonatan Eybeschutz, however, recognized that the Hebrew construction is strange. Literally it means, “they could not speak him to peace.” What might this mean? Rabbi Eybeschutz refers us to the command in Vayikra 19:17: “You shall not hate your brother in your heart. You shall surely reprimand your neighbor and not bear sin because of him.”

This is how Maimonides interprets this command as it relates to interpersonal relations:

When a person sins against another, the injured party should not hate the offender and keep silent … it is his duty to inform the offender and say to him, “why did you do this to me? Why did you sin against me in this matter?” … If the offender repents and pleads for forgiveness, he should be forgiven (Hilchot De’ot 6:6).

Rabbi Eybeschutz’s point is simple. Had the brothers been able to speak to Joseph they might have told him of their anger at his talebearing, and of their distress at seeing the many-colored coat. They might have spoken frankly about their sense of humiliation at the way their father favored Rachel over their mother Leah, a favoritism that was now being carried through into a second generation. Joseph might have come to understand their feelings. It might have made him more modest or at least more thoughtful. But lo yachlu dabro l’shalom. They simply couldn’t bring themselves to speak. As Nachmanides writes regarding the commandment of “You shall not hate your brother in your heart”: “Those who hate tend to hide their hate in their heart.”

We have here an instance of one of the Torah’s great insights: conversation is a form of conflict resolution, whereas the breakdown of speech is often a prelude to violent revenge.

The classic case is that of Absalom and Amnon, two half brothers who were sons of king David. In a shocking episode, Amnon rapes Absolom’s sister Tamar:

Tamar put ashes on her head and tore the ornate robe she was wearing. She put her hands on her head and went away, weeping aloud as she went.

Her brother Absalom said to her, “Has that Amnon, your brother, been with you? Be quiet for now, my sister; he is your brother. Don’t take this thing to heart.” And Tamar lived in her brother Absalom’s house, a desolate woman.

When King David heard all this, he was furious. And Absalom never said a word to Amnon, either good or bad; he hated Amnon because he had disgraced his sister Tamar (II Samuel 13:19-22).

Absalom maintained his silence for two years. Then he invited all of David’s sons for a feast at the time of sheep shearing, and ordered his servants to wait until Amnon was drunk, and then kill him – which they did. Hate grows in silence. It did with Absalom. It did with Joseph’s brothers. Before the chapter ends, we see them plot to kill Joseph, throw him into a pit, and then sell him into slavery. It is a terrible story, and led directly to the Israelites’ exile and slavery in Egypt.

The Talmud (Berachot 26a) uses the phrase, “Ein sichah ela tefillah,” which literally means, “Conversation is a form of prayer,” because in opening ourselves up to the human other, we prepare ourselves for the act of opening ourselves up with the Divine Other, which is what prayer is: a conversation with G-d.

Conversation does not, in and of itself, resolve conflict. Two people who are open with one another may still have clashing desires or competing claims. They may simply not like one another. There is no law of predetermined harmony in the human domain. But conversation means that we recognize one another’s humanity. At its best it allows us to engage in role reversal, seeing the world from the other’s point of view. Think of how many real and intractable conflicts, whether in the personal or political domain, might be transformed if we could do that.

About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Conversation Is The Key To Understanding”

Comments are closed.

Current Top Story
Israeli Prime Minister Benjamin Netanyahu addresses a joint meeting of Congress on Capitol Hill in Washington D.C., the United States, calling for rejection of a bad nuclear deal with Iran, on March 03, 2015.
Post-Bibi Bipartisanship May Result in Congressional Ability to Review Iran Deal
Latest Judaism Stories
Lessons-in-Emunah-new

“But you have all our credit card details from when we paid for the car.”

Niehaus-030615

Even though it sometimes seems as if we have been abandoned, nothing could be further from the truth.

Torat-Hakehillah-logo-NEW

The moment Moshe Rabbeinu was deemed by the mixed multitude to be an inept leader, it was Yosef who filled the void in people’s hearts.

Business-Halacha-logo

“This sounds like a question for Rabbi Dayan,” said Mr. Cohen. He took out his cell phone and called Rabbi Dayan.

To the glee of all Israel haters it was Netanyahu who was accused of endangering US-Israel relations

Over and over, the text tells us about “keeping” Shabbat, about holiness, and a covenant – but why?

Aharon’s guilt with the golden calf is not clear-cut. What if Moshe were in his brother’s place?

The Sabbath is a full dress rehearsal for an ideal society that has not yet come to pass-but will

When Hashem told Moshe of the option to destroy the people and make him and his descendants into a great nation, Hashem was telling Moshe that it is up to him.

Just like Moses and Aaron, Mordechai decides to ruin the party…

An Auto Accident
‘All Agree That They Are Exempt’
(Kesubbos 35a)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

Why would the exemption of women from donating the half shekel exempt them from davening Musaf?

This concept should be very relevant to us as we, too, should be happy beyond description.

More Articles from Rabbi Lord Jonathan Sacks
Rabbi Sacks

The Sabbath is a full dress rehearsal for an ideal society that has not yet come to pass-but will

Rabbi Sacks

Jewish prayer is a convergence of 2 modes of biblical spirituality, exemplified by Moses and Aaron

With the synagogue, “Judaism created one of the greatest revolutions in the history of religion”

By wisdom, we come to understand G-d via creation; By Torah we understand G-d through His revelation

Torah opposes slavery; G-d desires the free worship of free human beings, yet slavery’s permitted-?!

Pharaoh perverted symbols of life (the Nile and midwives) into agents of death.

The 5th cup is supported by a 5th expression of Deliverance: “And I will bring you to the land…”

The first recorded instance of civil disobedience is the story of Shifra and Puah, defying Pharaoh

Printed from: http://www.jewishpress.com/judaism/parsha/conversation-is-the-key-to-understanding/2011/12/15/

Scan this QR code to visit this page online: