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They wept because they foresaw at that moment that two tem.- pies, sanctuaries of God, would be built in the Land of Israel and they were both des- tined for destruction." What did the Midrash have in mind? What does the re- union of Benjamin and Joseph have to do with the temples of Jerusalem, events that are many hundreds of years apart? Why do they weep and mourn for tragedies that lay beyond their lifetimes and the lives of their chil- dren? Upon reflection, we under- stand the intent of the Midrash. This is a story not of brotherly love, but of broth- erly hatred, of the jealousy, rivalry and hostility that tore apart a family, and led to crime and brutality and the deception of an aged father by his own sons. This is a story of sinat chinom causeless hatred, without reason or purpose, based on irritation, caprice and envy. The Midrash probes the meaning of the tears that were evoked by the emotional encounter of Joseph and Benjamin. When they wept in profound re- sponse to the hatred that had separated them, they realized that the senseless hostility was not yet over, and had not yet been expunged from the hearts of their brothers. They foresaw that in ages yet un- born there would be a recur- rence of this sad drama, a reenactment of this tragic fra- ternal feud. The bickering and internal struggle of the future would sunder the union of the Jewish people. The ultimate tragedy, the — Irwin Groner is senior rabbi at Congregation Shaarey Zedek. destruction of the temple, and the loss of Jewish indepen- dence would be the bitter fruits of this disunity and dis- sent. And so, they wept; both for the injuries of the past and the anguish that would be encountered in the cen- turies to follow. Who could blame them? One of the greatest tragedies of Jewish history has not only been our persecution, but also our capacity for divisiveness, disunity and enmity of broth- er against brother. Scripture records the story of what happened after King Solomon died and the 12 tribes that comprised his Shabbat Vayigash: Genesis 44:18-47:27 Ezekiel 37:15-28. kingdom would not remain to- gether; 10 of them created their own kingdom. In the first century, the Jewish people were faced with divisions and schisms that greatly weakened their strength and vitality. During the Middle Ages and beyond, Jews were an embattled minority, living on the rim of a precarious exis- tence, suffering from exclu- sion and disability. When we consider our sit- uation today, we recognize the universal concern about Jew- ish survival and continuity that has been increasingly voiced throughout the length and breadth of our land. But what is the measure of unity =( that we possess in responding to this most serious and dan- gerous of challenges? Does the most powerful and influential Diaspora Jewish community in history possess strong uni- ties of kinship and fraternity? I believe that the deepest threat to Jewish living today comes not from without, from external factors. I am not as distressed by the occasional outburst of anti-Semitism or the efforts of missionary movements to seduce the minds of Jewish youth. Of course, these threats should be dealt with vigorously and effectively. But the greatest threat is internal — tensions, struggles and conflicts. We who have instructed