Spiritual and
Ethical Issues in the B'reishit Stories Yaakov Blesses his sons [3] Each of the tribes had their own personalities and characteristics; "as the faces of people differ, so do their thoughts". Nevertheless, it was essential to provide a leader who would be able to transform the disparate group spirituality and religiosity into the unity of a holy nation. "The primary reason for these blessings and rebukes was to reveal to them who among them was destined to be the leader and king, as well as the reasons for the disqualification of others (S. R. Hirsch). Throughout this selection there is no suggestion of criminal or sinful behavior for this disqualification, only some weakness or shortcomings that made the representative of the tribe unfit for the leadership of the whole unity of the nation. This is akin to ethical and moral lapses or indiscretion that makes a modern leader unable to continue even though there may be no illegal act on his part, thus even though there is no threat of prosecution, there remains the call for resignation or defeat at the polls. What was Reuven's blemish or shortcoming that denied him the crowns of priesthood and kingship that were normally the right of the firstborn? It is interesting that while Yaakov cursed Shimon and Levi and divided them among the tribes, he only leveled Reuven to the level of his brothers, by denying him the eminence of priesthood and kingship. "You Reuven, who are as unstable as water will not be exalted over your brothers with an excellence of dignity that is priesthood nor the rights of a firstborn [given to Yosef], nor excellence of power that is kingship. This is notwithstanding that you are the first fruits of my strength and so would be entitled to them" (Sforno). Although he had done T'shuva for the desecration of his father's couch (B'reishit 25:22) thus reinstating his status as one of the tribes, nevertheless, his impetuous nature made him unsuitable to be king, a calling that requires calmness and deliberate judgment. "This lack of mature and considered judgment was bequeathed to his descendents, who preferred the material benefits of dangerous settlement in Trans-Jordan, disregarding their spiritual loss of the sanctity of Eretz Yisrael" (Abarbanel). "Shimon and Levi are brothers [a characteristic that should have made them eligible for leadership, but] their kinship is based on violence" (Rashbam). "Weapons of violence are their kinship whereas a king "with justice establishes the land" (Mishlei 29:4), [and not by might and violence]. Therefore it is unfitting that they should lead or be royalty. By cursing their anger, Yaakov knew that it would be lessened and weakened by the hard life and lowly state resulting from the fact they will be divided and scattered. The priesthood however still remained with the firstborn until they forfeited it at the sin of the Golden Calf] until it was given to Levi for their loyalty to G-d" (Sforno)). "M'choroteihem should read m'gureihem, in the holiness of the Land in which they dwelt they did "chamas" in that they killed the people of Shechem; Hamor and his son Shechem sinned, but why did they kill all the people of Shechem? (Pisekta Zutra). "Chamas is conniving to cheat and defraud, and "mechoroteihem" refers to their trade and their thoughts that were centered on chamas" (Abarbanel). "Klei chamas, is the essence of their lives; whereby they sustain themselves" (Ramban). "Yaakov did not wish his name to be even associated with their assembly nor their congregation to be joined to his honor, since their assembly was deceit of the people of Shechem and their zeal for Dina not part of his honor. While their anger over the rape justified the death of Shechem and Hamor, they wrongly stole the flocks and herds of the inhabitants of Shechem, after killing them" (Abarbanel). When the Torah relates the story of Korach it mentions his descent from Levi but omits Yaakov. So too when telling about Zimri who sinned with the Moabite woman, it does not mention Yaakov as his ancestor. "This is because while Yosef saw the image of his father and that saved him from temptation (Sota 37a), they did not consider Yaakov's image nor his teachings and therefore came to sin" (Yalkut Yehuda.) Yet anger, passion and zeal can be positive and essential; "Why was Israel worthy of receiving the Torah? Because they are fierce" (Beitza 28b). "Moshe was instructed to use the incense pans of the 250 bechorim whose holy passion for the priesthood led them to participate in Korach's revolt, as a covering of the mizbei'ach. From this we learn that when these attributes are devoted to the service of G-d they are holy" (Menachem Mendel of Kotsk). Torah educates and turns the passion and zeal that fuels anger, into worthy channels such as zero tolerance of evil, injustice and immorality. So too, the pursuit of Torah and livelihood together overcome sin (Avot 2:2). [The Parshat Mishpatim Homepage]
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