This week’s parasha reminds me of a situation comedy on US TV circa 1990 called “Herman’s Head,” in which a man’s psyche was represented by various extreme characters.
In this week’s parasha, the characters of the sons of Yisrael get fleshed out, and this process maps out our path to individual self-actualization. (Volumes would be necessary to begin to plumb the depths of the relationships between the sons and what they represent. Still, I could not resist introducing the concept even in this superficial way.)
The Patriarchs initiated this path to spiritual perfection. Avraham Avinu is Chesed, for all spiritual growth should start from a desire to fill the world with kindness. Yitzchak is Gevurah, for kindness unrestricted does more harm than good. Yaakov is Tiferet, truth and beauty, for the kindness and discipline must be blended with proportion and timing. This is our charisma.
With the advent of Yaakov’s sons, a new set of traits is manifest in Klal Yisrael and in our personalities. Shimon and Levi are a force to be reckoned with. Levi is the values-driven idealist unconcerned with appearances and consequences; in his better moments, he transcends consequences. Netzach is the endurance to win any argument, any war; to initiate and follow through on action in this world.
Reuven is the part of us that does teshuva, that can look back, regret, and proceed with caution. Reuven is symbolic of Hod. The Holy Zohar calls Netzach and Hod “two parts of one body,” requiring one another to carry out its respective mission. The values-driven exuberance of Netzach needs to be properly expressed in context of the details of this world to be appreciated as Glory, the attribute of Hod.
When our moral foundation is consistently expressed in our own unique way that invites others to connect to us, we develop the attribute of Yesod. Yosef is the dreamer. He represents our talent, a trait that is consistent with and unique to each of us, an identity that allows for relationship. As Yesod, it is the foundation for a lasting relationship with Hashem and his Creation.
Yehudah includes the decision-maker in us. He marshals our personal resources to embark on a course of action. But he is much more than a manager. Although Yosef is the star of this parasha, the stage is being set for the future. Yehuda, as Malchut, is directly connected to the ultimate goal of Klal Yisrael, the era of Mashiach, when a decendent of Yehuda leads Klal Yisrael, who will in turn guide the world.
Ironically, Malchut, literally Kingdom, signifies our being a “servant” to Hashem. In Judaism, this is the ultimate goal, and it is in this servitude that we find true freedom, freedom from the constraints, cravings, and contradictions of materiality. When we are functioning at the level of Malchut, we are in direct servitude and therefore intimate connection to the Creator of the universe, and through this, our relationship to his creation changes. In a sense, we become at once the goal of creation and kings ourselves, with a connection to Hashem strong enough to be in relationship with the totality of his creation, east, west, north, and south—all four corners of His world.
The name Yehuda hints at this. Dalet is equal to four, and is the fourth letter of the name Yehuda. The number four represents the many, the four directions, the variety of creation. On the kabbalistic Tree of Life, Malchut is the fourth and final sefirah (attribute) of the middle column, which represents balance between countering forces. And this will be the result of the Malchut that is manifest at the time of Mashiach, when it all makes sense, when apparent conflict and confusion gel to form a higher harmony and clarity.
My we each be blessed to work our unique character traits and experiences through the totality of our own Tree of Life, that we may becomes kings and queens in the loving service of Hashem.