The opening to Vayiggash picks up the dramatic narrative where we left it last week. Benjamin has been discovered with the stolen goblet and the vindictive viceroy of Egypt, whose true identity as brother Joseph is as yet unknown, wants him clapped in chains.

Up steps Judah to act as leader and spokesman for the brothers, which as the fourth-born and not the firstborn son is rather surprising. Why was it Judah that took the lead in approaching the imposing Viceroy, and not the firstborn Reuben?

The commentary of Rashi points us in the direction of an answer by explaining that Judah knew he had more to lose than the other brothers because “they all stand outside the matter and are less concerned with it, but I (Judah) have placed myself under a firm bond to be an outcast in both worlds”.

Judah was the brother who had sworn to his father Jacob that he would take complete responsibility for Benjamin’s safe return— even in the event of an accident beyond his control. The Avnei Nezer (the 19th-century Chasidic Rebbe of Socatchov, Poland) wonders what the point of Judah’s extra guarantee was, especially as it is impossible to guarantee something that is beyond one’s control?

The Avnei Nezer explains that every individual possesses a reservoir of hidden talents and abilities that often remain dormant. When these untapped resources are accessed, a person can achieve far more than they initially thought possible.

If Judah had accepted only the usual level of responsibility for Benjamin, he would have exerted himself only within the limits of what he believed he could manage. By taking full responsibility, however, Judah unlocked a far greater potential within himself.

Judah is reminding us of a very powerful lesson about leadership of community and perhaps more importantly, leadership of self. When we are prepared to take ultimate and total responsibility for our actions we are able to activate a part of ourselves that stretches our capabilities beyond what we ever imagined we could achieve.

Instead of blaming others for failures, falling into victimhood and looking for scapegoats, the paradigm of the Jewish leader is always prepared to step up and be held responsible no matter what happens.