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"Judging Favorably: How Charity of Interpretation Could Have Saved the Twelve Tribes"
“The Failure to See a Fellow Jew’s Innocence: Lessons from the Sale of Yosef”
All the brothers needed was one different reading of Yosef’s intentions — one ounce of favorable judgment — and Jewish history might have changed. Instead, negative interpretation hardened into certainty, certainty into hatred, and hatred into a sale that plunged us into centuries of exile. The Chafetz Chaim teaches that dan l’kaf zechus is not a nicety; it is a lifeline that protects families and nations. In Vayeishev, we see what happens when that lifeline is cut.
I. When Suspicion Becomes Sin
Parshas Vayeishev introduces the first great collapse within the emerging nation of Yisrael. The brothers see Yosef’s behavior — his youthful dreams, his leadership instincts, his reports to Yaakov — and fill the gaps with suspicion, resentment, and fear. Chazal teach:
כָּל הַדָּן אֶת חֲבֵירוֹ לְכַף זְכוּת — דָּנִין אוֹתוֹ לְזְכוּת
“He who judges his fellow favorably is judged favorably” (Shabbos 127b).
The Shevatim choose the opposite. They interpret every action in the worst possible light — and catastrophe follows.
The Torah records Yosef’s “dibasam ra’ah” (37:2), but how the brothers interpreted it determined everything that came next. Instead of asking, “What concern for us motivates Yosef?” they assume, “He wants to replace us.”
Instead of seeing dreams as Divine messages, they call them delusions of power.
Where suspicion replaces dialogue, sin multiplies.
II. The Chafetz Chaim: Mindset of Mitzvah or Mindset of Malice
The Chafetz Chaim explains that lashon hara is not only speech—it begins in the heart with failed judgment (Hil. Lashon Hara 3:7). Before a word is spoken, a verdict is rendered internally:
- He meant to harm me.
- She cannot be trusted.
- He thinks he’s better than us.
Once those negative assumptions calcify, rechilus (spreading harmful interpretation) and sin’as chinam follow like dominoes.
The Shevatim never grant Yosef even one dan l’kaf zechus — not once do they attempt to understand his motives through the lens of sibling loyalty or sincere spiritual concern.
Judgment without charity becomes
violence dressed as righteousness.
III. Ramban & Abarbanel: Tragedy of Avoidable Misreadings
Ramban notes the underlying dilemma: the brothers believe Yosef threatens their role as future leaders of Yisrael. With no benefit of the doubt, the dreams become “evidence” of danger.
Abarbanel sees something deeper: each brother interprets Yosef from his own insecurities. What they fear in themselves, they project onto him.
Their judgment is not truth — it is self-defense.
Had they spoken to Yosef openly —
Had they asked Yaakov for clarity —
Had they paused, even once…
Galus Mitzrayim would not have been born.
IV. Yosef as the Dan L’Kaf Zechus Model
Ironically, Yosef later embodies the very virtue denied to him:
- He assumes his brothers can change
- He tests behavior but believes in their essence
- He protects them from shame (45:1)
- He credits Hashem, not human malice (45:5)
Where they saw evil intentions, Yosef sees Divine intentions.
He becomes the corrective lens through which judgment is healed.
V. Contemporary Application — The Everyday Vayeishev Test
Most interpersonal breakdowns begin like Vayeishev:
- A text not answered
- A comment misheard
- A face misread
- A motive assumed
Modern technology accelerates these misreadings — and multiplies lashon hara at light speed. The mitzvah to judge favorably becomes a survival strategy for Jewish unity.
Practical avodah from the Chafetz Chaim:
✔ If a deed can be interpreted positively → assume positive
✔ If unclear → suspend judgment until you clarify
✔ If concern is needed → address it privately and humbly
Every favorable interpretation is a brick in the Beis HaMikdash.
Every negative assumption is a stone removed from its foundation.
Lesson
The story of Yosef and his brothers is not only history — it is mussar.
The first national tragedy began with a failure of imagination:
they could not imagine Yosef meant well.
The Torah asks us to do differently.
To widen our empathy.
To assume righteousness.
To let love interpret ambiguity.
Judging favorably is not naïve —
it is holy realism about the Jewish soul.
📖 Sources
- Full sources available on the Mitzvah Minute Parshas Vayeishev page under insights and commentaries.
