Parashat Vayeshev: On Compromise

We praise compromise as a virtue – the art of finding middle ground, of making peace between opposing sides. But some compromises aren’t virtuous at all. Some are morally catastrophic.

Young Joseph has been insufferable, sharing dreams about how his brothers will one day bow down to him. When their father sends Joseph to visit them in the fields, the brothers see their chance: “They said to one another, ‘Here comes that dreamer! Come now, let us kill him and throw him into one of the pits; and we can say, “A savage beast devoured him.” We shall see what comes of his dreams!’” (Genesis 37:19-20)

Reuben, the eldest, is horrified. Don’t shed blood, he tells them. Cast him into the pit instead, he suggests, secretly planning to rescue Joseph later. “When Joseph came up to his brothers, they stripped Joseph of his tunic, the ornamented tunic that he was wearing, and took him and cast him into the pit. The pit was empty; there was no water in it.” (ibid., 23-24)

Instead of killing Joseph, let’s sell him

Joseph is in the pit. The brothers sit down to eat. Then a group of Ishmaelites passes by, and Judah has an idea: “Then Judah said to his brothers, ‘What do we gain by killing our brother and covering up his blood? Come, let us sell him to the Ishmaelites, but let us not do away with him ourselves. After all, he is our brother, our own flesh.’ His brothers agreed” (ibid., 26-27).

Judah was troubled by his brothers’ murderous intentions but found it difficult to stand up to them. So he proposed a compromise: instead of killing Joseph, let’s sell him.

Does this story illustrate the power of compromise, or does it show just how wrong compromise can be?

Blessing the mediator is cursing God

The Gemara tackles this question head-on. Eliezer ben Jose (Rabbi Eliezer son of Rabbi Yosei HaGelili) takes an unequivocal position: “It is prohibited to mediate a dispute; and anyone who mediates a dispute is a sinner” (Babylonian Talmud, Sanhedrin, 6b). Those who bless the mediator, he says, are actually cursing God. Let the true judgment prevail, no matter what!

Rabbi Meir continues this line of thought and offers as an example Judah’s behavior in our story. “Rabbi Meir says: The term botze’a employed in that verse was stated only with regard to Judah, as it is stated: ‘And Judah said to his brothers: What profit [betza] is it if we slay our brother and conceal his blood? Come, and let us sell him to the Ishmaelites’ (Genesis 37:26–27). And consequently, anyone who blesses Judah for this act is cursing God” (ibid.) When murder is on one side of the scales and human dignity on the other, the compromise between them is a complete perversion of justice.

But immediately, as is the Gemara’s way, another opinion appears. Rabbi Yehoshua ben Korḥa says the opposite: “It is a mitzva to mediate a dispute.” He quotes Zechariah: “Execute the judgment of truth and peace in your gates” (Zechariah 8:16). But isn’t strict judgment the opposite of peace? Which judgment contains both? Compromise is when both sides are satisfied with the result. Life requires integrating truth and peace, justice and mercy, Moses and Aaron. How? Through compromise.

So is compromise a sin or a commandment?

It depends

The Gemara offers a resolution: it depends on whether “you know which way the judgment inclines.” When truth is unclear and valid arguments exist on both sides, compromise is commanded. When truth is crystal clear, compromise becomes a sin – the judgment must be upheld.

In a conflict between people with legitimate grievances on both sides, promote compromise. But when brothers want to murder their younger sibling? It’s a sin to compromise and “only” sell him into slavery. The judgment is clear – free him and send him home safely.

Compromise enables a life combining peace and truth. But when compromise itself contradicts truth and prevents peace, it is not only worthless – it becomes dangerous.

Lior Tal Sadeh is an educator, writer, and author of “What Is Above, What Is Below” (Carmel, 2022). He hosts the daily “Source of Inspiration” podcast, produced by Beit Avi Chai.

For more insights into Parashat Vayeshev, listen to “Source of Inspiration”.

Translation of most Hebrew texts sourced from Sefaria.org

Main Photo: Jacob's sons throw their brother into a pit and sell him into slavery (16th century painting)\ Wikipedia