By Rabbi Dr. Michael Leo Samuel
CHULA VISTA, California — Philo’s treatment of the Joseph trilogy is unique in many respects. Not only does he explain the peshat–the contextual meaning of the biblical text—he also spends considerable time developing the psychological portrayal of the various biblical personalities in a style that makes the entire narrative seem almost contemporary.
After Joseph sees his brothers for the first time in nearly twenty years, his feelings are ambivalent. The biblical text says that part of him wanted to exact retribution; yet, his rational nature urged him to ask probing questions. He immediately felt anger when he saw them and began speaking harshly to them.
Was his anger a façade? Or was it real? The biblical narrator did not directly answer that question. But Philo believed Joseph began asking probing questions to see whether his brothers had really changed for the better. When his brothers exclaimed,
- We are honest men; your servants have never been spies.” 12 But he answered them: “Not so! It is the weak points of the land that you have come to see.” 13 “We, your servants,” they said, “are twelve brothers, sons of a certain man in Canaan; but the youngest one is at present with our father, and the other one is no more” (Gen. 42:9-13).
When Joseph hears the words “We are honest men,” he repeats his original accusation. If Joseph knew anything about his brothers, he knew they were not “honest men,” as they proclaimed. But Philo stresses Joseph wanted to know about his brother Benjamin. He had no way of knowing whether his brother Benjamin was still alive. He wondered: Did they harm my younger brother? Joseph decided to keep Simeon in Egypt to ensure that they would return with Benjamin.
But why did he choose Simeon?
Philo explains, “It seems to me that Joseph bound Simeon because he shared the greatest share of the guilt. Simeon was most likely the original instigator. He was the one who prompted the others to act out their violence against him. Had Simeon deferred to his oldest brother’s wisdom, i.e., Reuben, he would have counseled him and his brothers to act kindly and humanely toward Joseph. Joseph would never have been sold as a slave to Egypt. Instead, Simeon appointed himself as the brothers’ ringleader and encouraged others to join him in his audacious action against Joseph. In my opinion, this interpretation explains why Joseph singled him out in particular.[1]
But when the brothers see Simeon taken captive, Philo adds a brilliant subtext to the narrative:
- That wrong we committed is the cause of our present evil plight. Justice, the surveyor of human affairs, is now formulating our demise. For a little while, she kept quiet; but now she is awake and shows her implacable and inexorable nature to those who are deserving of punishment. Who is more deserving of retribution than we, who mercilessly disregarded the prayers and entreaties of our brother?
Let us admit the truth: we acted mercilessly and disregarded our brother when he begged us for mercy. Even though he committed no offense, our brother’s only “crime” was telling us about his dreams, for which we responded with unparalleled brutality and savagery. The truth has forced us to admit our unholy deeds.” How ironic! All of us are practically the only men in the world who are called “noble by birth” because of our fathers, grandfathers, and ancestors’ great piety. Yet, we have disgraced our family by pretentiously covering ourselves with infamy and disgrace.[2]
But of all the brothers, Reuben’s words stand out:
42:22. Then Reuben answered them, “Did I not tell you not to wrong the boy? But you would not listen. So now there comes a reckoning for his blood.” — Reuben, the only one of the brothers who opposed them when they were hatching their plot, said:
Repentance is useless for what you have done. I warned you the enormity of the crime. I begged and exhorted you not to give way to your wrath, but when you chose to reject my advice, you let your evil counsels have their way. Consequently, we are now reaping the rewards of our self-will and impiety. The plot we hatched for him is under judgment, but the Judge is no man but God.[3]
When Joseph hears this, he is instantly moved to tears.
- They did not know, of course, that Joseph understood what they said, since he spoke with them through an interpreter. But turning away from them, he wept. When he was able to speak to them again, he took Simeon from among them and bound him before their eyes.
(Gen. 42:23-24)
According to Philo, the human conscience serves as the mouthpiece of God. And Philo makes a very compelling case for all of us to remember whenever we feel the temptation to do something wrong. Perhaps if we can learn to honor conscience, we will be better able to resist the urge to do evil.
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NOTES
[1] Rashi arrived at the same conclusion that Philo did before him. He explains his logic: We know that Reuben and Judah did not consent to slaying Joseph (cf. Gen. 37:21-22, 26). We also know that Joseph had acted as a helper to the sons of the handmaidens, Dan, Naphtali, Gad or Asher, Consequently, they had little animus to murder Joseph. Issachar and Zebulun, due to their younger status would not have made such a bold move against Joseph. All this would lead us to the conclusion that Simeon and Levi were the culprits. Jacob said that these two brothers were “weapons of violence” (Gen. 49:5). The fact that Joseph designated Simeon can only mean that he alone was the one who initially wanted to kill Joseph. In short, Philo anticipated Rashi’s deduction by one millennium.
[2] Philo’s essay on Joseph 170-172.
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Rabbi Dr. Michael Leo Samuel is spiritual leader of Temple Beth Shalom in Chula Vista and is the author of comprehensive series of books on both Philo and Maimonides. He may be contacted via michael.samuel@sdjewishworld.com