Cary Hillebrand takes a look at Parashat Miketz

By Philipp Veit - The Yorck Project (2002) 10.000 Meisterwerke der Malerei (DVD-ROM), distributed by DIRECTMEDIA Publishing GmbH. ISBN: 3936122202., Public Domain, Link
By Philipp Veit - The Yorck Project (2002) 10.000 Meisterwerke der Malerei (DVD-ROM), distributed by DIRECTMEDIA Publishing GmbH. ISBN: 3936122202., Public Domain, Link

Parashat Mlketz

פרשת מקץ

בראשית Genesis 41:1 to 44:17

Chapter 41, verses 1 through 13 – Pharaoh has strange dreams. The cupbearer remembers poor Joseph

We saw last week that the cupbearer, once freed from prison and restored to his position in Pharaoh’s court, forgot his promise to put in a good word for Joseph. As the story picks up here, two years later, nobody among the Pharaoh’s magicians and wise men could interpret Pharaoh’s strange dreams. We do not know if they could not interpret his dreams or were too intimidated to do so. What if they had an interpretation that Pharaoh did not like, or worse, were proven mistaken? The consequences may have proven fatal. The cupbearer is reminded of poor Joseph, left behind to languish in prison.

Verses 14 through 32 – Joseph interprets Pharaoh’s dreams

Joseph is rushed out of prison and given a haircut and clean clothes so that he would be presentable in Pharaoh’s court. He interprets both dreams, although he makes it clear that it is G-d that is providing the interpretation (Joseph is merely the messenger). Is this a sign of Joseph’s maturity, leaving behind the egotism of his youth that so angered his brothers, humility after years of imprisonment, or is he simply hedging, to deflect responsibility should his interpretation not be favorably received?

Verses 33 through 46 – Joseph gives unsolicited advice to Pharoah on dealing with the coming drought. He is appointed viceroy

Joseph seems to go out on a dangerous limb here, apparently volunteering instructions to Pharaoh on how to run his kingdom. There is no evidence in the text that Joseph was asked to give his opinion or advice as to how to proceed. Is this further evidence of Asperger symptom; Joseph blurting out what is on his mind, apparently unaware as to the potential consequences? At any rate, things apparently work out for him in a big way – he winds up being appointed as Viceroy, essentially in charge of running Egypt. Pharaoh’s role will from now on be ceremonial in nature (רק הכסא אגדל ממך). In essence, Pharaoh may have voluntarily become history’s first constitutional monarch. Also, Pharaoh gave Joseph a new (Egyptian) name, Zaphenat Paneach (צפנת פענח) to replace his Hebrew one, and an Egyptian wife, Asnat (אסנת). Not too shabby! Interesting to note that Pharaoh accepts Joseph’s interpretations before witnessing whether they will actually come to pass. We are not told how the rest of Pharaoh’s court, and especially his ministers took to this radical upheaval in the power structure. Surely, such an extraordinary act must have set tongues wagging and fired resentment.

Verses 47 through 52 – Seven years of abundance, Joseph has two sons

The first part of Joseph’s prophesy came true – seven years of abundance. The surplus grain was gathered and stored. During this time, Joseph became a father to two sons, Manasseh (מנשה), meaning “Gd has made me forget completely my hardship and my father’s household”, and Ephraim (אפרים), meaning “Gd has made me fertile in the land of my affliction”.

A contemporary Rabbi has noted that the two sons could just as well have been named Amnesia and Success.

Plaut noted that Joseph is the first Hebrew to live in the diaspora (גלות). We see that Joseph apparently turned his back on his old family ties and sees his future as being assimilated into Egyptian society, just as we, and more so our descendants are increasingly assimilated into American society. Why did Joseph not use his elevated position during all these years to communicate with his father? Did his bitterness at his brothers and a desire for revenge overtake his love for his father or his sense of belonging to the tribe?

Verses 53 through 57 – Seven years of drought, Pharoah sends those needing grain to Joseph

Following the seven years of abundance, true to Joseph’s interpretation of Pharaoh’s dream, came seven years of famine. Pharaoh sent those needing bread to go to Joseph who apportioned out the grain. “Go to Joseph who will tell you what to do.” – לכו אל יוסף אשר יאמר לכם תעשו . Pharaoh appears to be abdicating control and responsibility. A midrash has Joseph demanding those who requested grain to first circumcise themselves (?!), but the text does not even hint at this. The famine was not confined to Egypt, but impacted the surrounding land s, and people headed to Egypt to procure food (we see later that the food was sold back, not distributed).

Chapter 42, verses 1 through 26 – Jacob sends ten sons to Egypt to procure food

Back in Canaan, Jacob understands that food is to be had in Egypt, so he sends ten of his sons down there to get some. He keeps his youngest (and favorite, in the absence of Joseph) with him. Joseph recognizes his brothers but does not reveal himself. Instead, he toys with them, claiming that they are really spies. It Is not clear if he is contemplating revenge, or wants to test their intentions. Joseph, in the end, fills their bags with grain, and surreptitiously returns their money, and provides provisions for the journey home. He takes Simeon as a hostage, commanding the brothers to return with the youngest brother, Benjamin.

Verses 27 through 38 – Joseph demands that the brothers return with Benjamin

The brothers are dismayed to find in their sacks that their money was returned to them. They feared that the Viceroy (they do not yet know that he is their brother Joseph) will accuse them of theft. Does Jacob suspect that the brothers have sold Joseph to slavery and now have done so to Simeon and would do the same to Benjamin if he permits them to take him to Egypt? Jacob is resistant to sending Benjamin with his brothers back to Egypt, even if it means abandoning Simeon to his fate.

Chapter 43, verses 1 through 34 – The brothers return to Egypt, they are wined and dined

It appears from the text that Jacob is less concerned about the fate of Simeon and only requests the brothers to return to Egypt when their food rations are exhausted. Jacob is understandably fearful and hesitant of sending Benjamin down with the rest of his sons. Judah reasons with him and takes responsibility for Benjamin’s safety. He also makes the reasonable argument that if they do not do as “the man” instructed them to do, there will be no food for any of them and they may well starve to death.

Upon returning to Egypt, the brothers are fearful. Joseph’s head servant invites them into the house to dine. The servant assures them that all is well and reunites them with Simeon.

They dine and apparently drink lots of spirits at Joseph’s table. As befitting his exalted (Egyptian) rank, Joseph, still unrevealed, does not dine with his brothers but dines separate from them. This may show that despite the emotional encounter with his brothers, he still follows the Egyptian protocol. Does this signify that he is still more Egyptian at heart than Hebrew? Note that Benjamin was favored with a fivefold portion of food. Benjamin is Josephs only full brother, both being sons of Rachel. Was Joseph, like his father before him, showing favoritism? An ArtScroll commentary speculates that this may have been a further testing of the brothers’ intentions, seeing if jealousy is aroused by the youngest one getting preferential treatment.

Chapter 44, verses 1 through 17 – Joseph is still testing his brothers

Still not having revealed himself, Joseph sends his brothers on their way, laden with food and the money that they came with. He does have one trick up his sleeve, and plants a golden goblet in Benjamin’s pouch, essentially framing him.

Why does Joseph twice reference an ability to practice divination? We see, much later on, (in Deuteronomy, Chapter 18, verses 10 and 11) that this will be considered abhorrent to the Hebrews and specifically forbidden. Is it to stress his attachment to a foreign culture, or does he truly believe that he has a supernatural ability to interpret prophetic dreams?

Judah alone apparently senses that this may be divine retribution for the brother’s earlier crime of enslaving Joseph. While Joseph says that he will retain Benjamin for the theft of the goblet, but the rest are free to go, Judah pleads that all the brothers, not just the accused Benjamin should be held responsible. Joseph responds that he will only retain the responsible party as a slave, the rest of them can depart in peace.

Is Joseph still out for revenge, toying with his brothers, or (more likely) testing them? Tune in next week.

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