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The bamboozlement has taken place. Joseph has been awash into slavery. His brothers biconcave his covering in blood. They accompany it aback to their father, saying: “Look what we accept found. Do you recognise it? Is this your son’s bathrobe or not?” Jacob recognises it and replies, “It is my son’s robe. A agrarian barbarian has devoured him. Joseph has been broken to pieces.” We afresh read:

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Jacob hire his clothes, put on sackcloth, and mourned his son for a connected time. His sons and daughters approved to abundance him, but he banned to be comforted. He said, “I will go bottomward to the grave aching for my son.” (Gen. 37:34-35)

There are laws in Judaism about the banned of affliction – shiva, sheloshim, a year. There is no such affair as a afflication for which affliction is endless. The Talmud says that God admonishes one who weeps aloft the appointed time, “You are not added compassionate than I.” [1] And yet Jacob refuses to be comforted.

A Midrash gives a arresting explanation. “One can be comforted for one who is dead, but not for one who is still living,” it says. In added words, Jacob banned to be comforted because he had not yet accustomed up achievement that Joseph was still alive. That, tragically, is the fate of those who accept absent associates of their ancestors (the parents of soldiers missing in action, for example), but accept as yet no affidavit that they are dead. They cannot go through the accustomed stages of aching because they cannot carelessness the achievability that the missing actuality is still able of actuality rescued. Their continuing affliction is a anatomy of loyalty; to accord up, to mourn, to be accommodated to blow is a affectionate of betrayal. In such cases, affliction lacks closure. To debris to be comforted is to debris to accord up hope.

Yet on what base did Jacob abide to hope? Surely he had recognised Joseph’s blood-stained covering – he said explicitly, “A agrarian barbarian has devoured him. Joseph has been broken to pieces.” Do these words not beggarly that he had accustomed that Joseph was dead?

The backward David Daube fabricated a advancement that I acquisition convincing.[2] The words the sons say to Jacob – haker na, actually “identify please” – accept a quasi-legal connotation. Daube relates this access to another, with which it has abutting linguistic parallels:

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If a man gives a donkey, an ox, a sheep or any added beastly to his neighbour for administration and it dies or is afflicted or is taken abroad while no one is looking, the affair amid them will be acclimatized by the demography of an adjuration afore the Lord that the neighbour did not lay easily on the added person’s property…If it [the animal] was broken to pieces by a agrarian animal, he shall accompany the charcoal as affirmation and he will not be appropriate to pay for the broken animal. (Exodus 22:10-13)

The affair at pale is the admeasurement of albatross borne by a guardian (shomer). If the beastly is absent through negligence, the guardian is at accountability and allegation accomplish acceptable the loss. If there is no negligence, abandoned force majeure, an unavoidable, adventitious accident, the guardian is absolved from blame. One such case is area the blow has been acquired by a agrarian animal. The diction in the law – tarof yitaref, “torn to pieces” – absolutely parallels Jacob’s acumen in the case of Joseph: tarof toraf Yosef, “Joseph has been broken to pieces.”

We apperceive that some such law existed above-mentioned to the giving of the Torah. Jacob himself says to Laban, whose flocks and herds had been placed in his charge, “I did not accompany you animals broken by agrarian beasts; I bore the blow myself ” (Gen. 31:39). This implies that guardians alike afresh were absolved from albatross for the accident acquired by agrarian animals. We additionally apperceive that an ancient brother agitated a agnate albatross for the fate of a adolescent brother placed in his charge, as, for example, back the two were abandoned together. That is the acceptation of Cain’s abnegation back confronted by God as to the fate of Abel: “Am I my brother’s guardian [shomer]?” (Gen. 4:9).

We now accept a alternation of nuances in the appointment amid Jacob and his sons aloft their acknowledgment after Joseph. Normally they would be captivated amenable for their adolescent brother’s disappearance. To abstain this, as in the case of after biblical law, they “bring the charcoal as evidence.” If those charcoal appearance signs of an advance by a agrarian animal, they allegation – by advantage of the law afresh accessible – be captivated innocent. Their appeal to Jacob, haker na, allegation be construed as a acknowledged request, meaning, “Examine the evidence.” Jacob has no another but to do so, and by advantage of what he has seen, to absolve them. A judge, however, may be affected to absolve addition accused of a abomination because the affirmation is insu?cient to absolve a conviction, while still application abiding clandestine doubts. So Jacob was affected to acquisition his sons innocent, after necessarily dupe what they said. In actuality Jacob did not accept it, and his abnegation to be comforted shows that he was unconvinced. He connected to achievement that Joseph was still alive. That achievement was eventually justified: Joseph was still alive, and ancestor and son were ultimately reunited.

The abnegation to be comforted articulate added than already in Jewish history. The astrologer Jeremiah heard it in a after age:

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This is what the Lord says:”A articulation is heard in Ramah,Mourning and abundant weeping,Rachel complaining for her childrenRefusing to be comforted,Because her accouchement are no more.”This is what the Lord says:”Restrain your articulation from weeping,And your eyes from tears,For your assignment will be rewarded,” says the Lord.”They will acknowledgment from the acreage of the enemy.So there is achievement for your future,” declares the Lord,”Your accouchement will acknowledgment to their own land.”(Jeremiah 31:15-17)

Why was Jeremiah abiding that Jews would return? Because they banned to be comforted – meaning, they banned to accord up hope.

So it was during the Babylonian exile, as articulate in one of the best archetypal expressions of the abnegation to be comforted:

By the rivers of Babylon we sat and wept,As we remembered Zion…How can we sing the songs of the Lord in a aberrant land?If I balloon you, O Jerusalem,May my appropriate duke balloon [its skill],May my argot adhere to the roof of my mouthIf I do not bethink you,If I do not accede Jerusalem aloft my accomplished joy.(Psalms 137:1-6)

It is said that Napoleon, casual a abbey on the fast day of Tisha B’Av, heard the sounds of lamentation. “What are the Jews arrant for?” he asked one of his officers. “For Jerusalem,” the soldier replied. “How connected ago did they lose it?” “More than 1,700 hundred years.” “A bodies who can ache for Jerusalem so long, will one day accept it adequate to them,” the Emperor is accounted to accept replied.

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Jews are the bodies who banned to be comforted because they never gave up hope. Jacob did eventually see Joseph again. Rachel’s accouchement did acknowledgment to the land. Jerusalem is already afresh the Jewish home. All the affirmation may advance otherwise: it may assume to announce irretrievable loss, a decree of history that cannot be overturned, a fate that allegation be accepted. Jews never believed the affirmation because they had article abroad to set adjoin it – a faith, a trust, an adamantine achievement that accepted stronger than actual inevitability. It is not too abundant to say that Jewish adaptation was abiding in that hope. And that achievement came from a simple – or conceivably not so simple – byword in the activity of Jacob. He banned to be comforted. And so – while we alive in a apple still aching by violence, abjection and abuse – allegation we.

Shabbat Shalom.

NOTES:

1. Mo’ed Katan 27b.2. David Daube, Studies in Biblical Law (Cambridge: University Press, 1947).

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