The Temple is not built at a time of war: Thoughts for Parashat Va’Yechi - Rabbi Jesse Burke

In our weekly portion, Va'Yechi, we find Jacob sifting through his sons to find a leader. It appears that the primary contenders are Rachel's oldest son and Leah's oldest four.

Reuben is discarded due to his impulsiveness. Reuben tried to solve problems without sufficient pause. This typically leads to mistakes. Jacob mentions one: Seemingly trying to save his mother Leah's honour after Rachel's death, he ends up dishonouring both Bilhah & his dad. Similarly, in an apparent attempt to save Joseph at the heat of the rage from his brothers, he condemns him to a waterless pit, which would likely kill him just the same. When he attempts to bring Benjamin to Egypt, he does so immediately upon returning to Jacob without Simeon, while they still have enough food. This bad timing brings him to suggest a ridiculous idea: if Benjamin isn't back safely, Jacob may kill two of Reuben's sons, Jacob's own grandsons. This trait continues with his descendants. The Reubenites and Gadites suggest settling in the East Bank right away, prior to helping their brethren in the West Bank. i.e. too soon.

Somewhat similarly Simeon & Levi rush to judge based on a tunnel-visioned outlook and end up killing not only the apparent perpetrator of the rape but his father and the entire male population of Nablus (Shechem).

These three clearly do not have the correct temperament for leadership because their impulsiveness leads to horrific violations of human rights.

And what about Joseph? He, too, had at times an issue with timing. His prophetic dreams of becoming king were shared with the wrong audience at the wrong time. That is why his father both rebuked him but also kept his words for the future. The northern kingdom of Joseph was bigger, stronger, and richer than its Judahite neighbour. It also was exiled first, never to return.

The legendary "Josephite Messiah" who comes before the Davidic one and apparently is a fierce warrior - is killed.

We are left with Judah. Judah has a very imperfect character. But due to his relative patience, he is able at times to be more level-headed. And when he gets things wrong, he is willing to apologize and correct course. Thus, his ideas on how to save Joseph, and on how to bring Benjamin to Egypt, and how to save Benjamin from imprisonment are all presented at the right time and well catered to his specific audience (the brothers, Jacob & Joseph, respectively). The Southen Judea & the Judean Messiah also come forth with less of a bang, yet are more durable in the long run.

Judah corrects his impulsive condemnation of Tamar to be burnt at the stake when he realises he is in the wrong.

The Judahite King David is also able to correct course and apologise for the rape of Bathsheva. Additionally, he is able to (temporarily) ignore people who slight him, like Joab & Shimei. Unfortunately, in our Haftora, we see that his patience was temporary & his final wishes are of revenge and retribution. Indeed, David was involved in many violations of human rights including married women (Michal, Abigail & Bathsheba), killing anyone related to Saul's dynasty (including eliminating the executors), and of course his endless wars.

For this reason, God is crystal clear that David will not be the builder of the temple, which is meant to be a house of prayer for all nations, but rather Solomon, whose name is related to the idea of peace.

In the words of the Chronicler (1 Chr 22:8):

The Temple is not built at a time of war, but only after there is peace. The Levites serving at the temple were neither warriors nor settlers of the land, and a priest (Cohen) who kills - even by mistake - loses his priestly blessings privilege that ends: May the Lord lift up His face to thee, and grant thee peace, Shalom.

Shabbat Shalom!

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