Passover, Vayeishev & Mikeitz: Four of Jacob’s Children, Part 2

April 1, 2021 at 12:51 pm | Posted in Mikeitz, Passover/Pesach, Vayeishev | Leave a comment

The wise child, the wicked child, the simple child, and the child who does not know how to ask; these are the four kinds of children in the Passover Seder.  Can we find them among Jacob’s progeny?

Last week I argued that out of the three of Jacob’s children with speaking roles in the book of Genesis, Reuben is an unwise wise child, and Judah is a reformed wicked child.  You can read that post here: Passover, Vayeishev & Mikeitz: Four of Jacob’s Children, Part 1.

The only other one of Jacob’s children who speaks is Joseph.  In the Passover Haggadah, the simple child says only, “What is this?”  Joseph says a great deal more.

Joseph: Complicated Simple Son

In fact, he talks too much.  By the time he is seventeen, four of his older brothers hate him because he brings bad reports of them to their father, Jacob.1  The rest hate him because he is Jacob’s favorite.  Joseph should notice their animosity, since “they could not speak to him in peace”.2

Joseph Reveals his Dream to his Brothers, by James J.J. Tissot

Yet he tells his brothers about two dreams in which they (thinly disguised as sheaves of grain, then as stars) are bowing down to him.3

Only a simple child would tell these dreams to brothers who already hate him.  Does Joseph realize how his older brothers feel?  Is he unable to imagine that they might lash out at him?

Their father, Jacob (who may also be deficient in emotional intelligence) sends Joseph off alone to check up on his brothers and their flocks.  As soon as he reaches them, they seize him, throw him into a pit, and argue about whether to kill him, let him slowly starve, or sell him as a slave.4  He pleads with them to no avail,5 and before the day is over he is a slave bound for Egypt.

The next time Joseph speaks is when his Egyptian master’s wife tries to seduce him, and he explains that he will not lie down with her because it would be wicked.6   It does not even occur to him to flatter her when he refuses her advances. She does not take his rejection well, and Joseph ends up in Pharaoh’s prison.

One morning in prison Joseph notices that two of his fellow prisoners, Pharaoh’s head butler and head baker, have “bad expressions”7—the first sign that he is noticing the feelings of others.  He asks them why, and they say there is no one to interpret their dreams.

Joseph in Prison, by James J.J. Tissot

Then Joseph said to them: “Aren’t dream interpretations for God?  Please tell me.”  (Genesis 40:8)

Is Joseph giving credit to God for his upcoming interpretations, or is he claiming that God gives him secret information?  Probably both.  Joseph’s predictions based on their dreams come true, and two years later when Pharaoh has a pair of puzzling dreams, the head butler recommends Joseph.

This time Joseph says God is revealing the future to Pharaoh through those dreams.8  The implication that God is giving Pharaoh, not Joseph, secret information indicates Joseph’s increasing sophistication.  He says the dreams are forecasting seven years of plenty followed by seven years of famine, and throws in some advice: Pharaoh should appoint an insightful man to organize stockpiling and later distribution of food.  Impressed, Pharaoh appoints Joseph.  From then on, he is the viceroy of Egypt.9

When Joseph’s ten older brothers come to the viceroy to buy grain during the first year of famine they do not recognize him.  Joseph plays a complicated game, arranging elaborate tests to see if his brothers have reformed.10  Joseph’s premise is that he can judge his older brothers according to how they treat Benjamin, Jacob’s youngest son and his new favorite.

Joseph still has grandiose impulses, and adds details to his game that are not strictly necessary.  For example, he invites them to dinner and seats them in order from oldest to youngest, although no Egyptian could guess their exact birth order.  They are astonished by his apparent magical power.11

The final test comes when Joseph plants a silver cup in Benjamin’s pack, then accuses him of stealing it and decrees that the punishment is to stay in Egypt as the viceroy’s slave.  Joseph’s ten older brothers say they are all guilty and they will all be slaves with him.  Even this is not enough for Joseph, who insists that only Benjamin will stay.12  Finally Judah breaks the deadlock by explaining that their father could not live without Benjamin.  Judah begs to be the viceroy’s slave instead of Benjamin, and Joseph finally breaks down and admits who he is.13

But there is one more complication.  Joseph is so attached to his role as the savior of Egypt, Canaan, and his own family, that he says:

“And now don’t worry and don’t be angry with yourselves because you sold me.  Because hey! God sent me ahead of you to save life.  For this was a pair of years of the famine in the midst of the land, and there will be five more years when there will be no plowing nor reaping …  So now, you did not send me here!  Rather, God did, and he placed me as a father-figure to Pharaoh and as a master to all his household and a ruler over all the land of Egypt.” (Genesis 45:5-8)

By the end of this speech Joseph is bragging about his high position.  As Pharaoh’s 39-year-old viceroy, he is older and wiser than he was at age 17.  But he is still as full of himself as a simple child.  He is also full of his theory of divine providence (at least for him and his family), and does not see that his brothers need his forgiveness.

Joseph invites the whole extended family to live in Egypt and benefit from his munificence.  Yet when their father Jacob dies, his ten older sons send a message to Joseph begging for a pardon.  They still do not feel safe with a simple child who has absolute power over them and never explicitly forgave them.

Then Joseph said to them: “Don’t be afraid!  Am I instead of God?  And you, you planned evil for me, but God planned it for good, in order to bring about this time of keeping many people alive.  And now, don’t be afraid; I, myself, will provide for you and your little ones.”  And he comforted them, and he spoke to their hearts.  (Genesis 50:19-21)

Whatever Joseph says to comfort them works, and they have a change of heart.  But I wish one of Joseph’s brothers would protest, “What is this?”

Benjamin: Speechless Son

Jacob has nine sons who are not quoted in the Torah.  He also has a daughter, Dinah, who is silent about her own rape, the subsequent proposed marriage, and the murder of her would-be bridegroom.14  I am tempted to call Dinah the fourth child in the Passover Seder, the “child who does not know how to ask”, so I could grandstand about how women in the Ancient Near East were pawns and chattels of the men, deprived even of the right to speak for themselves.15

But if Reuben, Judah, and Joseph correspond to the three children who ask questions, then the fourth child, who is amazed by the Passover rituals but cannot put together a question, must be Benjamin.

Benjamin is the youngest of Jacob’s children, and the only one who does not commit or witness any terrible deeds.  He has not even been born when Dinah is raped and Jacob’s oldest sons massacre all the men in the town of Shekhem.  He is only a toddler in Jacob’s camp when Joseph’s older brothers sell him as a slave.  The first year Jacob sends his ten older sons to Egypt to buy grain, he does not let Benjamin go.  The second year, when Benjamin does go, he is a married man with children of his own—but he is leaving his father’s home for the first time in his life!

He is silent—probably flabbergasted—when the viceroy’s steward “finds” the silver cup in his pack and accuses him of stealing it.  Benjamin remains silent when his older brothers tell the viceroy they will all stay in Egypt and suffer the punishment of slavery.  Another man might protest at this point, but Benjamin is not used to making his own ethical decisions.

After the viceroy reveals that he is Joseph, he embraces Benjamin first.

And [Joseph] fell on the neck of Benjamin, his brother, and he sobbed, and Benjamin sobbed on his neck.  And he kissed all his brothers and he sobbed on them.  And after that his brothers spoke to him.  (Genesis 45:14-15)

Benjamin is the only one of Joseph’s brothers who sobs back.  He is overwhelmed by Joseph’s affection, and unlike his older brothers, he is innocent of any wrongdoing.  He can react freely, and non-verbally.

Like the fourth child in the Passover Seder, Benjamin is the baby of the family.  It does not even occur to him to question what is going on.  We do not learn whether he ever grows up.

  1. Genesis 37:2.
  2. Genesis 37:3-4.
  3. Genesis 37:5-9.
  4. Reuben argues that they should throw Joseph in the pit without killing him outright, implying that he will eventually die of dehydration.  Reuben’s plan is to sneak back and rescue him (Genesis 37:21-22).  Judah persuades his brothers to sell Joseph to a passing caravan (Genesis 37:26-28).
  5. Genesis 42:21.
  6. Genesis 39:8-9.
  7. Genesis 40:7.
  8. Genesis 41:25.
  9. Genesis 41:39-44.
  10. Genesis 42:9-25, 43:26-44:17.
  11. Genesis 43:33.
  12. Genesis 44:16-17.
  13. Genesis 44:18-45:3.
  14. Genesis 34:1-31.
  15. Except for Rebecca, who can say “yes” or “no” to her engagement to Isaac (Genesis 24:57-58).

 

Passover, Vayeishev & Mikeitz: Four of Jacob’s Children, Part 1

March 24, 2021 at 7:21 pm | Posted in Mikeitz, Passover/Pesach, Vayeishev | 1 Comment

The number four is big in the Passover/Pesach seder.  The Haggadah (the script for the ritual) is punctuated by four cups of wine.  Between the first cup and the second, the youngest person present sings the four questions, we read about four rabbis who stayed up all night, and we answer questions from four kinds of children.

The Four Seder-night Sons, American Haggadah, circa 1920

“The Four Sons” Passover tradition is first reported in the Mekhilta di Rabbi Yishmael, and might date as early as the second century C.E.1

There are four sons: a wise son, a wicked son, a simple son, and one who does not know how to ask.  (Mekhilta di Rabbi Yishmael, 13:14)2

The Torah prescribes what a father should say to a son on Pesach four times.3  Three of these instructions are preceded in the Torah by a hypothetical question from a child.  These three questions are similar in the Torah, the Mekhilta di Rabbi Yishmael, and the Haggadah:

  1. The “wise child”: “What are the terms and the decrees and the laws which God, our God, has commanded us?”
  2. The “wicked child”: “What does this service mean to you?”
  3. The “simple child”: “What is this?”
  4. The “child who does not know how to ask”.  (This child corresponds to an implied question about why everyone must eat only unleavened bread during the seven-day festival.  Moses gives the answer: “And you shall tell your child on that day, saying: This is because God did for me when I went free from Egypt.”  (Exodus 13:8))

The three questions may be similar, but the answers in the Haggadah leave out a lot of the information in the Torah, and one answer, to the so-called wicked child, is quite different.3  You can compare the Torah versions and the Haggadah versions in my 2019 post: Pesach: Changing Four Sons.

Every year as Pesach approaches, I enjoy playing with the idea of four kinds of children.  In 2012 I applied the four children model to Aaron’s four sons in this post: Shemini: Aaron’s Four SonsIn 2014 I wrote a post about the four children in terms of the four worlds of kabbalah in this post: Passover: Children of Four Worlds.

This year I am writing my book on morality in Genesis, and thinking about  Jacob’s twelve sons and one daughter.  Only three of his children get speaking roles in the Torah: Reuben, Judah, and Joseph.  Do they correspond to the three children who ask questions in the Haggadah?  What about the fourth child, the silent one?

Reuben: Unwise Son

Reuben, Jacob’s oldest son, is an unwise “wise child”.  I can imagine him asking for all the rules because he wants to do the right thing.  But then he blunders into some stupidity and messes it up.

When Joseph’s ten older brothers see him from a distance and plot to seize him, throw him into a pit, and kill him, Reuben says: “Let us not take his life!”  His brothers ignore him, so he waters down his protest.

And Reuben said to them: “Don’t shed blood!  Throw him into that pit that is in the wilderness, but don’t send a hand against him!”—in order to rescue him from their hand and restore him to his father.  (Genesis/Bereishit 37:22)

After Joseph is at the bottom of the pit, the other brothers sit down for a meal, but Reuben wanders away for some reason not recorded in the Torah.  Early commentators invented excuses for Reuben’s absence at the critical moment, but I maintain Reuben is not thinking clearly.  What could be more important than staying near the pit in case his murderous brothers suddenly decide to act?

And they do.  While Reuben is gone, Judah proposes selling Joseph as a slave to a passing caravan headed for Egypt.

And he [Reuben] returned to his brothers, and he said: “The boy is not here!  And I, where can I go?”  (Genesis 37:30)

Reuben intended to do the right thing, but he was not wise enough to carry it out properly.

Twenty-one years later, during the first year of a long famine, the viceroy of Egypt tells the ten brothers that he will not sell them grain again unless they bring their youngest brother down with them.  Back in Canaan the famine continues a second year, and the brothers try to persuade their father to let Benjamin go, even though he has become Jacob’s favorite now that Joseph is gone.  Reuben knows the whole family will starve to death unless his father lets Benjamin go, so he says:

“You may kill my two sons if I do not bring him back to you!  Put him in my hand, and I myself will return him to you.”  (Genesis 42:37)

He sounds ready to make a noble sacrifice.  But why would Jacob want to kill two of his own grandsons?  Once again, Reuben tries to be the wise child who does the right thing, but what he actually does is far from wise.

Judah: Reformed Wicked Son

The “wicked son” in the Haggadah asks, “What does this service mean to you?”  In the Torah it is an innocent question, and the parent merely answers that they are making a Passover offering to God to remember when God smote the Egyptians but passed over their households.  But in the Haggadah and the Mekhilta di Rabbi Yishmael, the parent accuses this son of separating himself from other Jews by saying “you” instead of “us”.4

Judah, Jacob’s fourth son, starts out as selfish as the Haggadah’s version of the “wicked son”. When Joseph is naked at the bottom of the pit, Judah is the one who says:

“What is the profit if we kill our brother and cover up his blood?”  (Genesis 37:26)

He persuades his brothers to sell Joseph as a slave to a passing caravan instead, and they are paid 20 silver pieces for him.  At this point, Judah is indeed wicked, separating himself from any empathy toward his younger brother Joseph.  Later, he deprives his widowed daughter-in-law Tamar of her traditional right to stay in his family by having a child with her deceased husband’s nearest male relative.  Tamar deceives Judah in order to get pregnant by him, and when Judah sentences her to death for adultery, she produces evidence that he is the father of her unborn child.  Judah’s eyes are opened, and he admits he was wrong, saying: “She is more righteous than I am!”  (Genesis 38:26)

After that wake-up call, Judah exhibits the empathy that I believe is implied by the question “What does this service mean to you?”  I think the so-called wicked child is actually interested in the feelings of other people, like Judah later in his life.

When Jacob refuses to let Benjamin go to Egypt so his sons can buy food during the second year of famine, Judah is the one who finally makes him change his mind.

Then Judah said to his father, Israel: “I will bring him.  Send the young man with me, and we will get up and go, and we will live and not die—we and you and our little ones. I myself will be the pledge for him; from my hand you may seek him.  If I do not bring him back to you and produce him before you, I will be guilty to you forever.”  (Genesis 43:8)

Judah’s word is good; when the viceroy of Egypt plants a silver cup in Benjamin’s pack and accuses him of stealing it, Judah volunteers to be the viceroy’s slave instead of his brother.  This act, along with a moving story about Jacob’s love for Benjamin, turns the tide, and the viceroy confesses that he is actually their brother Joseph.  Thanks to Judah’s empathy, the family arrives at a happy ending.

*

Does Joseph, the third of Jacob’s children who has a speaking role in the Torah, correspond in any way to the Haggadah’s “simple son”?  And who is the silent child?  You can find out next week in Passover, Vayeishev, & Mikeitz: Four of Jacob’s Children, Part 2.

  1. The Mekhilta di Rabbi Yishmael collection of commentary on the books of Exodus through Deuteronomy written during the first through fourth centuries CE and by Rabbi Yishmael ben Elisha, his students, and subsequent commentators.  The four sons in the Mekhilta are alluded to in the Jerusalem Talmud, but not in the Babylonian Talmud.
  2. This quote and all subsequent quotes from the Mekhilta use the translation in sefaria.org/Mekhilta_d’Rabbi_Yishmael.
  3. Deuteronomy 6:20-24 (wise), Exodus 12:27 (wicked), Exodus 13:15 (simple), and Exodus 13:6-8 (silent).
  4. This is outrageous, since in the Torah the wise son’s question is “What are the duties and the decrees and the laws that God, our God, commanded to you?”

A Feast and a Famine

February 10, 2021 at 10:19 pm | Posted in Mikeitz | Leave a comment

Sometimes I cannot find any connection between the week’s Torah portion and the story I am analyzing for my book on ethics in Genesis.  Coincidence and synchronicity are lovely, but unreliable.

So here is a link to the first blog post I wrote on this week’s Torah portion in the book of Exodus: Mishpatim: After the Vision, Eat Something.  I have long been fascinated by the brief account of how Moses, Aaron, Nadav, Avihu, and 70 elders climb halfway up Mount Sinai and see God’s feet on a sapphire pavement–and then sit down and eat.

Meanwhile, I am writing about Pharaoh’s two dreams that predict seven years of plenty followed by seven years of famine, and Joseph’s advice on how to keep the Egyptians alive until the famine is over.  Pharaoh not only takes his advice, but makes Joseph the viceroy of Egypt so he can direct the operations.  This scene (Genesis 41:14-46) is unusual in the book of Genesis because both protagonists behave ethically toward one another and for the good of the people of Egypt.

Naturally Joseph is happy to get promoted from prison trusty to ruler of Egypt, but he does not engage in deception or any other unsavory act to make it happen.  He gives God credit for his dream interpretations, comes up with a sound plan through his own quick intelligence, and presents it in a respectful way.  Pharaoh bypasses the existing hierarchy of courtiers and makes the outsider Joseph the viceroy at age 30, giving him the status symbols he will need to be successful in the job.

You never know what human beings will turn out to be capable of doing.

Repost: Vayiggash

January 1, 2020 at 2:30 pm | Posted in Mikeitz, Vayiggash | Leave a comment

I went back to my 2014 post on Joseph as a “Serial Sobber”, and I could not resist tearing it in two and rewriting both parts extensively.  You can read the first part here: Mikeitz & Vayiggash: Serial Sobber, Part 1.  I’ll post the second part next week, after I finish rewriting it.

Unlike Joseph, I am a person who  does not cry easily.  I only break into sobs once every five to ten years, when I have been trying and trying to accomplish something, and I finally realize I have to give up.

There are also times when another person touches my heart and I feel moved, like Joseph, but the closest I get to weeping then is a small tightening of my throat.

My throat tightened a bit this week when I was walking around Split, Croatia.  Most of the other folks on the streets are Croatians, since this is definitely the off season.  It dawned on me that only people under 30 looked happy.  The faces of most older Croatians are engraved with lines of grim endurance, broken only when someone says hvala, “thank you”, and flashes a quick smile.

And then I remembered: Croatia used to be part of Yugoslavia under the totalitarian dictatorship of Josip Tito.  After his death in 1980 the country deteriorated further, and then war began: first between Croats and Serbs, then between an independent Croatia and the splintering Yugoslavia.  Croatia’s secession and independence were finally secured in 1995.  The Croatian economy began to recover around 2000, and the country became a member of the EU in 2013.

View from Narodni Trg, a popular plaza in old Split (photo by M.C.)

Now Split has a prosperous tourist industry.  Sunshine and a warm seashore help, but so do all the ancient stone buildings that nobody could afford to raze and replace during the second half of the 20th century, when so many other cities lost their architectural treasures to the brutal aesthetic of the time.  Now, thanks to the segments of “Game of Thrones” filmed in Split, the old city is more attractive to tourists than ever.

The young adults look relaxed and happy here.  But when I consider the older adults who lived through the war in the 1990’s, and some even through the Tito years, my throat tightens.  I respect them just for carrying on.

 

Repost: Vayeishev & Mikeitz

December 20, 2019 at 1:46 am | Posted in Mikeitz, Vayeishev | Leave a comment

Inside the Pantheon, Rome

During four and a half whirlwind days in Rome we saw, among other things, the Pantheon, built 113-125 C.E.; St. Peter’s Basilica, built 1506-1612; and the Tempio Maggiore (Great Synagogue), built  1899-1904.  In some ways they all look alike: each is designed to enclose a large, impressive volume of space, horizontal as well as vertical; and the architecture is grand, with the circle, the square, and the Greek orders of columns and capitals repeated over and over again.  All three buildings project authority.

So I polished up my 2011 post on this week and next week’s Torah portions: Vayeishev & Mikeitz: Symbols of Authority.  The symbols of Judah’s and Joseph’s positions of authority include a cylinder seal and a signet ring, both used the way we use a signature to authorize a written order.  Judah also has his staff, as a clan leader.  And Joseph has his chariot, as the pharaoh’s second-in-command.

Pantheon

The architecture of sacred buildings can also include symbols of authority.  Roman Emperor Hadrian built the Pantheon as a temple for all the gods.  He had M•AGRIPPA•L•F•COS•TERTIUM•FECIT (“built by Marcus Agrippa in his third consulate”) carved on the front to glorify the ruler who erected the previous temple on that site.  As well as being a religious building, the Pantheon reinforced the authority of Rome’s government.

Cathedra, St. Peter’s

St. Peter’s is the pope’s church, in Vatican City.  Behind the central altar, where only the pope may serve mass, is the “cathedra”.  A cathedra is the seat or throne of a bishop in a cathedral, and the throne of the pope in St. Peter’s.  Originally when the pope announced a decision “ex cathedra” he sat in that throne to show that his word had ultimate authority.

The only true stained glass window I saw in St. Peter’s was the sunburst window in the wall above the cathedra, with a symbolic dove in the center representing the Holy Spirit.  It is the focal point of the church’s interior, drawing the eye to the relatively dark chair below.

The synagogue that Roman Jews built to celebrate their liberation from the ghetto has several good wooden chairs on the bima, the raised platform at the east end.  One is where the person holding the Torah scroll sits while the scrolls is dressed again in its cover, and its two crowns are put on.  The other chairs are traditionally used to honor important members of the community.

Ark, Great Synagogue

But the focal point, as in all synagogues, is the ark where the crowned Torah scrolls are stored in between readings.

These symbols put the text of the Torah (the first five books of the Bible) in the position of the authority, rather than a person.  And any adult Jew (male, in this orthodox synagogue) can step up on the bima and lead the service.

 

 

Mikeitz & Vayeishev: A Narcissist in the Pit?

December 5, 2018 at 9:38 pm | Posted in Mikeitz, Vayeishev | 2 Comments

Narcissistic personality disorder: a mental condition in which people have an inflated sense of their own importance, a deep need for excessive attention and admiration, troubled relationships, and a lack of empathy for others.1

The Mayo Clinic definition continues by noting that the cause of this mental disorder is still unknown, but it may be linked to genetics, neurobiology, and/or environment, specifically “mismatches in parent-child relationships with either excessive adoration or excessive criticism that is poorly attuned to the child’s experience”.

The Joseph story in Genesis/Bereishit offers an example of some level of narcissism due to a parent’s “excessive adoration”.  But narcissism in childhood and even adolescence can be outgrown if the narcissist learns a measure of humility, empathy, and appreciation for others.  Does this happen with Joseph?

Vayeishev

Joseph Reveals His Dream, by James Tissot

Jacob has twelve sons, but he showers attention on Joseph, and gives him an outrageously expensive garment.  Joseph wears it even when he is in the fields with his jealous older brothers.  He is a tattletale, and reports to their father when his brothers share unsavory gossip.  And he tells his brothers two dreams of his in which they all bow down to him.  (See last week’s post, Vayeishev: What Drove Them Crazy.)

These behaviors indicate that Joseph is a narcissist at age seventeen.  If he notices his older brothers’ jealousy and hatred, he does not mind.  When Jacob asks him to travel for several days to check up on his older brothers and report back, Joseph sets off in his fancy garment and walks right up to them as if he were invulnerable.  They seize him and strip him.

And they took him and they cast him into the bor …  (Genesis/Bereishit 37:24)

bor (בּוֹר) = a cistern with cemented walls, a pit, a prison, a grave.

They sit and eat lunch while they discuss whether to kill him.  Then a caravan headed for Egypt approaches, and they pull him naked out of the bor and sell him as a slave.2  In Egypt, the Pharaoh’s captain of executioners, Potifar, buys Joseph.

The shock of being instantly demoted from the expensively-dressed favorite son to the naked slave of an executioner might lead some adolescents to wonder if they did something wrong.  Does Joseph take his first steps from narcissism to empathy, from thinking only of his own importance to considering the feelings of others?

Joseph and Potiphar’s Wife, by Schnorr von Carolsfeld

At Potifar’s estate God blesses all of Joseph’s work with complete success, so his master makes him steward over his whole household.3  Then Joseph, who is beautiful as well as successful, encounters a potential moral dilemma.

After these things his master’s wife fixed her eyes on Joseph and said: “Lie with me.”  And he refused.  He said to his master’s wife: “With me here, my master does not know what is in the house; everything that he has, he has placed in my hands.  He is no greater in this house than I, and he has not held back anything from me except you, since you are his wife.  So would I do this great evil and be guilty before God?”  (Genesis 39:7-8)

What is Joseph’s motivation for refusing to have sex with Potifar’s wife?  Is his speech an example of narcissism, or empathy?

Narcissism:  Narcissists treat higher-status people with respect, even as they dismiss everyone they consider inferior.  If Joseph is a narcissist, he wants to keep his record clean with Potifar and God.

Empathy:  People capable of empathy can feel gratitude and affection.  If Joseph is not a narcissist, he is grateful to Potifar for giving him so much trust and authority, and does not want to hurt the man who is good to him.

When Joseph and Potifar’s wife are alone in the house she grabs him and he flees, leaving his garment in her hand.  (See my post Vayeishev: Stripped Naked, which argues that Joseph learns humility.)  She lies and says he attacked her, and Potifar throws him in prison.  But God blesses Joseph’s work for the chief jailer with success, and he becomes the virtual head of the prison.4

Joseph in Prison, by James Tissot

God sent Joseph two significant dreams when he was seventeen, both indicating that someday his brothers would bow down to him.  Now, when he is 28, the Pharaoh’s chief butler and chief baker wait in prison for their judgments, and each has a dream on the same night.

And they said to him: “A dream we dreamed and there is no interpreter.”  And Joseph said to them: “Aren’t interpretations for God?  Recount, please, to me.”  (Genesis 40:8)

What does Joseph mean by that?

Narcissism:  Joseph is either equating himself with God, or at least assuming that he has a God-given power to interpret dreams which will always work.

Empathy:  Joseph implies that only God can interpret a dream.  Awkwardness makes him sound peremptory rather than hopeful when he asks the prisoners to tell their dreams.

Mikeitz

Two years later, in this week’s Torah portion, Mikeitz (“In the end”), the Pharaoh has two dreams that none of his soothsayers or wise men can interpret.  The Pharaoh’s chief butler remembers Joseph’s correct interpretations of the two dreams in prison, and speaks up.

And Pharaoh sent and summoned Joseph, and they brought him quickly from the bor, and he shaved and he changed his clothing and he came to Pharaoh.  (Genesis 41:14)

The first time Joseph is brought up from a bor is when his brothers sell him into slavery just to get rid of him.  This time it is when a king needs his skill.        

And Pharaoh said to Joseph: “A dream I dreamed, and no one could interpret it.  And I have heard it said about you, that you [merely] hear a dream to interpret it.”  And Joseph answered Pharaoh, saying: “Not I.  God will answer for the welfare of Pharaoh.”  (Genesis 41:15-16)

Narcissism:   Joseph is cleverly pretending to be humble, while reminding the Pharaoh that he speaks for God.

Empathy:  Joseph is deflecting admiration out of the humble knowledge that he is only a mouthpiece for God.

Joseph Interprets Pharaoh’s Dream, by Reginald Arthur, 1894

Joseph (correctly) interprets Pharaoh’s dreams as indicating God’s plan to give Egypt seven years of plenty followed by seven years of famine.  Then he adds gratuitous advice.

And now, may Pharaoh look for a man who is discerning and wise, and may he set him over the land of Egypt.  (Genesis 41:33)

This man, Joseph continues, should oversee the collection and storage of grain during the years of plenty and its distribution during the years of famine.  Why does Joseph suggest appointing one man, and imply that it should be a newcomer rather than the usual government administration?

Narcissism:  Not only does he want the job himself, but he knows that only he could do it right.

Empathy:  He has observed the Egyptian government bureaucracy and believes a strong hand is needed, but he expects someone else in Egypt may be a better candidate for the job.

The Pharaoh responds with a narcissist’s dream-come-true.

And Pharaoh said to Joseph: “Since God has made all this known to you, there is no one as discerning and wise as you.  You yourself shall be over my house and on your command all my people shall be ordered.  Only by the throne will I be greater than you.”  And Pharaoh said to Joseph: “See, I place you over all the land of Egypt.”  And Pharaoh removed his ring from upon his hand and he placed it on the hand of Joseph, and he dressed him in clothes of fine linen, and he put a gold collar on his neck.  And he had him ride in the chariot of his second-in-command, and they called out before him “Avreikh!”; thus he appointed him over all the land of Egypt.  (Genesis 41:39-43)

Avreikh, by James Tissot

Avreikh (אַבְרֵךְ) = either an unknown Egyptian word, or an invention meaning “I cause kneeling” in Hebrew.

Joseph says nothing.

Narcissism:  He believes he is getting what he deserves.

Empathy:  He recognizes that since he is a complete unknown in Egypt, a lot of pomp is required to convince the people that he now has authority.

After the seven years of plenty, famine spreads over not only Egypt, but all of Canaan.

And Joseph was the tyrant over the land; he was the grain-seller to all the people of the earth.  And Joseph’s brothers came, and they bowed low to him, noses to the ground.  (Genesis 42:6).

Apparently Joseph, who must have a large staff, prefers to personally greet foreigners who bow to him and ask for rations.  He recognizes his ten older brothers, but they do not recognize him.  Joseph was 17 when they sold him; now he is 38, wearing Egyptian garb, and accompanied by a translator.  He accuses his brothers of being spies, causing them to babble defensively that they are ten of twelve brothers—“and hey! The youngest is with our father today, and one is no more.” (Genesis 42:13)

Joseph gives them a test, supposedly to prove they are not spies.  He will keep one of the brothers hostage while the others go home with food; but they must return to Egypt with their youngest brother to prove their honesty.

The brothers then realize their own lack of empathy, twenty years before.

And they said, each to his brother: “Ah, we are guilty on account of our brother, because we saw his distress in pleading to us for pity, and we did not listen; therefore this distress came to us.”  (Genesis 42:21)

Joseph hears this, although he is pretending he does not know Hebrew.

And he turned around from them, and he wept.  Then he turned back to them and he spoke to them and he took from among them Shimon, and he fettered him before their eyes.  (Genesis 42:24)

Narcissism:  Joseph weeps for himself, remembering how he wept at age seventeen when he was in their power.

Empathy:   Joseph weeps in sudden recognition that his brothers have feelings and know they are guilty.

Joseph is Governor, by Owen Jones, 1869

Joseph continues to carry out his elaborate charade and test.  (See my post Mikeitz & Vayiggash: Testing.)  Because their father, Jacob, is unwilling to let go of Rachel’s remaining son, the brothers wait until they have run out of food before returning to Egypt with Benjamin.  Joseph has his steward bring them to his palace and return Shimon to them.  Then Joseph comes and makes polite conversation, not neglecting to ask if their father is still alive.  Finally he takes a good look at Benjamin, his only full brother, who was a small child when Joseph was sold into slavery.  Now Benjamin is in his twenties.

And Joseph hurried out, because his rachamim was kindled toward his brother and he needed to weep; and he came to the inner room and he wept there.  Then he washed his face and he went out and he pulled himself together and he said: “Serve food.”  (Genesis 43:30-31)

rachamim (רַחֲמִים) = compassion, loving feelings, affection, mercy.  (From rechem (רֶחֶם) = womb.)

Here the Torah finally states that Joseph feels compassion toward someone.  He knows that his father, Jacob, would treat Rachel’s only remaining son with favoritism.  Perhaps he assumes that Benjamin, too, has suffered at his half-brothers’ hands.

This is a form of empathy.  Can Joseph take the next step, and become interested in Benjamin as an individual in his own right, or will Joseph always see his little brother as a reflection of himself?  When his elaborate test is completed, will he be able to consider his older brothers’ feelings as well?  Or will the story be all about him?

The answer is hidden in next week’s Torah portion, Vayiggash.

  1. https://www.mayoclinic.org/diseases-conditions/narcissistic-personality-disorder/symptoms-causes/syc-20366662. Only extreme cases of narcissism are classified as personality disorders, but the clinical definition applies to all levels of narcissism.
  2. Genesis 37:25-28.
  3. Genesis 39:1-6.
  4. Why does God keep blessing Joseph with success? Maybe this is the Torah’s way of saying that Joseph is inherently intelligent and capable.  (Some narcissists are, and their commitment to their own importance drives them to work hard.)  On the other hand, maybe the anthropomorphic God-character portrayed in the book of Genesis is testing Joseph by repeatedly making him successful under difficult circumstances.  Maybe God wants to find out whether his clan will be worthy of leading the Israelites in the future.  Modern scholars date the original composition of the Joseph story to J and E sources recorded during 922 to 722 B.C.E., when the Israelites lived in two kingdoms, with the northern kingdom dominated by the Efraimites, descendants of Joseph, and the southern kingdom dominated by descendants of Judah.  When the Assyrian Empire swallowed the northern kingdom in 722 B.C.E., it seemed like a vindication of the Judahite narrative.

Mikeitz & Vayiggash: Testing

December 19, 2017 at 5:07 pm | Posted in Mikeitz, Vayiggash | 5 Comments

Someone harms you or your loved one.  There is no apology, no reconciliation.  Years later you are thrown together again.  What do you do?

Joseph sold as a slave,
artist unknown

Joseph faces his ten older brothers 20 years after they seized him, talked about killing him, then sold him as a slave to a caravan bound for Egypt.1  During that time, thanks to his own intelligence and a prophetic gift from God, Joseph has become Pharaoh’s viceroy.  When Joseph sees his brothers again, they are bowing down to him and requesting permission to buy grain.

When the brothers last saw Joseph he was seventeen.  Now he is in his late thirties.  He has an Egyptian name, and wears Egyptian clothes.  He recognizes his brothers, but they do not recognize him.  So he pretends to be the stranger he appears, and speaks to them through an interpreter.

At first Joseph accuses them of being spies.  (He wants to accuse them of something, and spying may occur to him because when he was 17 he was a spy; he brought “bad reports” of his brothers to Jacob. See last week’s post, Mikeitz: Forgetting a Father.)  The brothers protest:

“All of us are sons of one man.  We are keinim!  Your servants would never be spies.” (Genesis/Bereishit 42:11)

keinim (כֵּנִים) = (plural) upright, honest, virtuous.

Joseph knows that they were hardly keinim when they sold him into slavery.  But have they changed over the last 20 years?

He repeats that they are spies, and as the ten men from Canaan explain who they are, they mention that their father had twelve sons.

And hey!  The youngest is with our father now, and the [other] one is absent.  (Genesis 42:13)

Joseph uses this statement to test his brothers.  He says:

“In this tibacheinu, by the life of Pharaoh!  If you leave this place, then your youngest brother must come here.  Send off one from among yourselves, and he will take your brother; and you will be imprisoned.  And your words, yibachanu, [to see if] the truth is with you.  If not, by the life of Pharaoh, then you are spies.” (Genesis 42:15-16)

tibacheinu (תִּבָּחֵנוּ) = you will be tested.  (A form of the verb bachan, בָּחַן = tested.)

yibachanu (יִבָּחַנוּ) = they will be tested.  (Also a form of the verb bachan.)

Joseph throws all ten of them in prison for three days.  When he releases them, he overhears them speaking in Hebrew.

And they said, each man to his brother: “Alas!  We are guilty on account of our brother, because we saw the distress of his soul when he pleaded with us for mercy, and we did not listen.  Therefore this distress came upon us.”  (Genesis 42:21)

This is the first evidence Joseph gets that his older brothers have changed.  When he was seventeen, his brothers were only concerned about getting rid of Joseph for good without being technically responsible for shedding his blood.  Now they remember Joseph as a human being with feelings, and they feel guilty.

Joseph’s Brothers Find the Silver,
Aunt Louisa’s Sunday Picture Book, c. 1870

The test continues.  Joseph decides to keep only one brother, Simon, as a hostage.  He sells grain to the other nine, and sneaks their silver back into their packs just before they leave for Canaan. Again he orders them to return with their youngest brother, threatening that they will not see his face unless they do.

The youngest of Jacob’s twelve sons is Benjamin, Joseph’s only full brother—the only other son Jacob had with his beloved Rachel.  Their father, Jacob, always played favorites.  He loved Rachel more than his other wife or his concubines, and after she died he loved her elder son Joseph more than his other sons.  Joseph guesses that his father has become attached to Benjamin now, and he wants to find out if his half-brothers would treat Benjamin as badly as they once treated him.

He may also remember his baby brother fondly; he was an innocent child of six when Joseph’s older brothers could not speak a peaceful word to him.  Maybe Joseph wants to protect Benjamin in Egypt if their half-brothers turn out to be just as wicked as before.

Jacob, having already lost Rachel and Joseph, refuses to let Benjamin go to Egypt.  He would rather leave his unloved son Simon in an Egyptian prison for life.  But the famine continues.  Judah (Jacob’s fourth son) points out that the whole family will starve to death if they do not return to Egypt for grain, and he pledges to be responsible for Benjamin.  Jacob finally lets him go.

When the brothers arrive in Egypt with Benjamin, Joseph releases Simon and invites them all to dine at his palace.  Nervously, the brothers tell Joseph’s steward that they found silver in their packs last time, and offer to return it along with more silver to buy more food.  This might show only that the brothers are smart enough to avoid being accused of theft; or it might indicate that they have become more honest.

At the feast, Joseph gives Benjamin five times as much food as the others, putting his little brother in the same position Joseph was in when Jacob gave him, and none of his brothers, an expensive tunic.  This time the ten older brothers do not react to the favoritism.

The Cup Found,
by James Tissot

Then the final test begins.  Once again, Joseph has the silver returned to the brothers’ packs.2  He also has his steward plant a silver cup in Benjamin’s pack.  Then Joseph sends the man to overtake the brothers on the road, make a show of finding the “thief” of the cup, and declare that Benjamin must remain in Egypt as a slave.

Instead of letting Benjamin take the blame, the brothers all return to Joseph’s palace with him.

And Judah said: “What can we say to my lord?  How can we speak, and how can we prove our innocence?  God has found out the crime of your servants.  Here we are, slaves to my lord, along with the one in whose hand the goblet was found.” (Genesis 44:16)

The older brothers’ solidarity with Benjamin might be the final piece of evidence Joseph needs.  But a lingering doubt makes him repeat that only Benjamin will stay as a slave in Egypt.

Then, at the opening of this week’s Torah portion, Vayiggash (“And he approached”), Judah steps closer to the viceroy of Egypt and tells the story of Jacob’s love for Benjamin, predicting that if Benjamin does not return, their father will die.  He concludes:

“And now, please let your servant stay instead of the boy as a slave to my lord.  And let the boy go up with his brothers.  For how can I go up to my father if the boy is not with me?—lest I see the evil that would find my father!”  (Genesis 44:33-34)

At that point Joseph’s test ends.  His older brothers have proven that they have changed for the better.

There is one piece of unfinished business.  Joseph has not had the opportunity to test his father, who never overtly harmed him, but did smother him with a narcissistic love, and did send him off alone and unprotected to find his hostile older brothers far away to the north.  (See my post Mikeitz: Forgetting a Father for two clues that Joseph blamed his father for some of his suffering.)

Joseph Recognized by his Brothers,
by Marc Chagall

Joseph has not forgotten his father.  Overcome with emotion, he sends all his attendants out of the room, bursts into tears, and says:

I am Joseph.  Is my father really still alive? (Genesis 45:3)

Having tested his older brothers, Joseph will not punish them, will not take revenge.  But will he forgive them?

Will Joseph be able to forgive his father without testing him?  I will address these questions in next week’s post, Vayiggash & Vayechi: Forgiving.

*

Testing people who once harmed you or your loved one is harder in real life than it is in the Torah.  A few times in my life I have withheld my true feelings, looking for signs of change in people who once attacked me, but the evidence has always been ambiguous.  If reconciliation is possible, it happens in a different way.  And if reconciliation is not possible, the injured person can still find an inner healing.

May all of us who have been harmed without a reconciliation receive divine insight, so that like Joseph, we can reveal our feelings, let go of our disguises, and become whole.

  1. Genesis 37:12-27 (in the Torah portion Vayeishev).
  2. Robert Alter points out: “Meanwhile, as in dream logic—or perhaps one should say, guilt logic—the brothers, who once took silver when they sold Joseph down into Egypt, seem helpless to ‘return’ the silver to Egypt, as much as they try.” (Robert Alter, The Five Books of Moses, W.W. Norton & Co., New York, 2004, p. 253)

 

Mikeitz: Forgetting a Father

December 12, 2017 at 12:27 pm | Posted in Mikeitz, Vayeishev | 4 Comments

To name your infant, in the book of Genesis/Bereishit, is usually to tell a piece of your own life story.  Eve begins this convention when she names her firstborn son Kayin (Cain in English) and declares:

Kaniti a man with [the help of] God!  (Genesis/Bereishit 4:1)

Kaniti (קָנִיתִי) = I have acquired, produced, created.  (A form of the verb kanah, קָנָה.  The name Kayin, קַיִן, is probably derived not from kanah but from the same root as kiynah, קִינָה = dirge.  Eve’s explanation of the name is a folk etymology.)

Jacob’s wives Leah and Rachel name all twelve of their natural and adopted sons to express their sentiments about their own lives in the Torah portion Vayeitzei.  Rachel’s son Joseph does the same when he has a son of his own.

And Joseph called the name of the firstborn Menasheh “because God nashani all my hardship and all the household of my father”.  (Genesis 41:51)

Menasheh (מְנַשֶּׁה) = Manasseh in English; m-, ־מְ = from + nashah, נָשָׁה = forget, overlook, neglect.

nashani (נַשַּׁנִי) = he made me forget, overlook, neglect.  (A form of the verb nashah.)1

Joseph implies that his current good fortune is such a blessing from God that he can now overlook two periods of suffering in his past: his hardship (presumably his slavery and imprisonment in Egypt) and his father’s household.

Joseph Reveals his Dream to his Brothers,
by James Tissot

How did Joseph suffer in Jacob’s household?  Last week’s Torah portion, Vayeishev, informs us that after his beloved Rachel dies, Jacob continues to play favorites, loving Rachel’s son Joseph more than his ten older sons.  Joseph’s half-brothers hate him for three reasons: because they are jealous of their father’s love, because Joseph brings Jacob bad reports about them, and because Joseph tells them two of his dreams in which his brothers appear to be bowing to him.2

After the brothers head north to pasture the flocks at Shechem, Jacob sends Joseph to find them and then report back.  Joseph’s brothers spot him coming, seize him, strip him, and throw him into an empty cistern.  After debating whether to kill him, they sell him as a slave to a caravan headed for Egypt.3

Joseph is 30 years old in this week’s Torah portion, Mikeitz (“In the end”), when he is summoned to interpret the pharaoh’s two dreams.  The pharaoh, impressed by the slave’s gift of prophecy and by his intelligent advice, makes him the viceroy of Egypt, and gives him a high-born Egyptian wife.4  Joseph names his first son Menasheh.

It is easy to see why Joseph wants to bury his memories of the brothers who sold him as a slave.  But when he names his first son, he says “God nashani all my hardship and all the household of my father”—not just his older brothers.  When Joseph was sold at age seventeen, Jacob’s household also included the mothers of the ten older brothers, Leah, Zilpah, and Bilhah; Joseph’s little brother Benjamin; various employees and slaves; and the patriarch Jacob himself.  Most of these people were merely the background of Joseph’s misery after his own mother died.  But I believe one of them was an additional source of hardship: Jacob.

A telling clue is that Joseph never sends a message back to Canaan to let his father know that he is alive and well.  Maybe he is unable to send a message to another country when he is a slave, even though he quickly rises to the post of steward.  But during the first nine years after Joseph becomes the viceroy of Egypt, he still does not send Jacob any word.  Nor does he ask any of the pharaoh’s agents in Canaan to check up on the old man.

Apologists who saw Joseph as an exemplar of righteousness have theorized that Joseph avoided any communication with Canaan because:

  1.  He did not want to shame his family by revealing that his brothers had sold him.5
  2.  Or: If Jacob found out what his ten older sons had done, the family would fall apart.  Then their aged father would be even worse off.6
  3.  Or: Joseph knew his dreams at age seventeen were prophetic, and he did not want to interfere with God’s plan by taking any action regarding his father or his brothers until the dreams were fulfilled—until all of them had come and bowed down to him.7

Modern commentator Avivah Gottlieb Zornberg8 speculated that Joseph is so traumatized when his brothers seize him and throw him into the pit, that thirteen years later he suffers from post-traumatic stress disorder.  He functions successfully in Egypt only by going into denial about his past.  When he sees his brothers again, he cries because he remembers his trauma.

Jacob Blesses Joseph and Gives him the Coat, by Owen Jones

I wonder if the answer is simply that Joseph hates his father.  A child enjoys being spoiled at first, but later becomes uneasy about being treated differently from everyone else.  Jacob’s love might have felt both smothering and unreal.  The princely tunic that Jacob gave him may have fed Joseph’s grandiosity, but it also may have struck him as a ridiculous garment for a shepherd.  When he wore it in last week’s Torah portion, Vayeishev, travelling alone to Shechem and on to Dotan, the tunic made it easy for his brothers to identify him from a distance and plan their ambush.

Joseph must have asked himself why his father, who should have known better, sent him off on a two- or three-day journey from Hebron to Shechem and beyond without providing an escort or any other protection against bandits and enraged brothers.  Did his father secretly want him to die?  Did Jacob really love him, or did he just love Joseph’s face, because it looked like the face of his beloved dead wife Rachel?  When Joseph was seventeen and his formerly girlish face began sprouting whiskers, did his father stop loving him?

I can imagine Joseph riding toward Egypt in fetters, facing a life of slavery, and thinking bleakly that nobody loves him.  Obviously his ten half-brothers hate him, and now it appears that his father does not care what happens to him.  His full brother Benjamin is only six years old, and his mother is dead.  He might as well give up on his whole family, “all the household of his father”.  He will have to build a new life from scratch, supported by nothing but his own wits—and the one hope remaining to him, that God might someday make those dreams of rulership come true.

Thus when his first son is born, Joseph gives him a name that memorializes both his change of fortune in Egypt, and also his lingering bitterness that he was betrayed not just by his older brothers, but even by his father.  In Egypt he has a new life with honor and authority, and a family of his own.  He will be the father from now on.

Joseph is Governor,
by Owen Jones

When Joseph’s prediction comes true and the first year of  famine arrives after seven years of plenty, only Egypt has large stores of grain—thanks to Joseph’s iron rule.  Then suddenly his past reappears.  He recognizes his ten older brothers as they bow to the ground and ask him for permission to buy Egyptian grain.

Joseph’s first action looks like revenge.  He keeps his own identity secret and accuses his brothers of being spies—perhaps because he remembers that his father sent him to spy on his brothers and report back.  Then he imprisons all ten brothers for three days, just as they had thrown him in the empty cistern while they discussed whether to kill him or sell him.9

But Joseph’s next move is different.  He devises a test to find out whether his brothers have changed over the last thirteen years.

*

Our childhood and adolescent wounds never disappear.  Small slights may fade into insignificance from an adult perspective, but we carry our early psychological wounds for the rest of our lives—and use various strategies to function nevertheless in our roles as adults.  One common strategy is to “forget” our wounds or traumas—avoid thinking about them, and carry on as if they never happened.  Another is to “overlook” them, to pretend that they do not affect us in our adult lives.

Yet these early wounds continue to influence our reactions.  And eventually something happens that forces us to face them—as Joseph suddenly found himself face to face with his brothers.

(What Joseph does about his brothers and his father is the subject of next week’s post on the Torah portion Vayiggash.)

May we all remember our early wounds well enough so that we can recognize them when the time to deal with them arises.  And may we refrain from naming or addressing our children from the viewpoint of our wounds!

  1. The traditional translation of Menasheh and nashani in this sentence assumes that the words come from the root verb nashah, נָשָׁה = forget, overlook, neglect. However, Biblical Hebrew scholars Samson Raphael Hirsch and Robert Alter have pointed out that sometimes the root verb nasha, נָשָׁא is conjugated as if it ended in a ה rather than an אNasha, נָשָׁא = lend, borrow, indebt, become a creditor or debtor (depending on the verb form).  If the words Menasheh and nashani in Genesis 41:51 are actually from the root nasha in that alternate conjugation the sentence could be translated: And Joseph called the name of the firstborn Menasheh/From debt “because I am in debt to God for all my hardship and all the household of my father”.
  2. Genesis 37:1-11(Torah portion Vayeishev).
  3. Genesis 37:12-28 (Torah portion Vayeishev).
  4. Genesis 41:1-46 (Torah portion Mikeitz).
  5. e.g. Philo of Alexandria, De Josepho 41, as cited in Rabbi Elie Munk, The Call of the Torah: Bereishis, trans. by E.S. Mazer, Mesorah Publications, New York, @1994, p. 567.
  6. e.g. Rabbi Samson Raphael Hirsch, The Hirsch Chumash: Sefer Bereshis, trans. by Daniel Haberman, Feldheim Publishers, Jerusalem, @2002, p. 778.
  7. e.g. Ramban (13th-century Rabbi Moses ben Nachman or Nachmanides) as cited in Elie Munk, p. 566; Rabbi Adin Steinsaltz, Biblical Images, trans. by Yehuda Hanegbi and Yehudit Keshet, Jason Aronson Inc., Northvale, NJ, 1994, p. 78.
  8. Avivah Gottlieb Zornberg, The Murmuring Deep, Schocken Books, New York, 2009, p. 303.
  9. Genesis 42:6-17 (Torah portion Mikeitz).

 

Haftarat Mikeitz—1 Kings: No Half Measures

December 28, 2016 at 5:19 pm | Posted in Kings 1, Mikeitz | 2 Comments
Tags: , , , ,
Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week’s Torah portion is Mikeitz (Genesis 41:1-44:17), and the haftarah is 1 Kings 3:15-4:1.
Anointment of King Solomon

Anointment of King Solomon

Solomon, the young new king of Israel, has a dream just before this week’s haftarah reading. God offers him not three wishes, but one wish:

At Gibeon God appeared to Solomon in a dream in the night, and God said: “Ask, what shall I give you?”  (1 Kings 3:5)

Solomon, being already somewhat wise, does not ask for wealth. long life, or the defeat of his enemies (as God notices with approval). After mentioning his own inexperience as a leader, the new king says:

May You give Your servant an understanding mind to judge Your people, lehavin between good and bad.  For who is able to judge this impressive multitude of Your people?  (1 Kings 3:9)

lehavin (לְהָבִין) = to be able to discern, to gain insight.  (From the same root as binah, בִּינָה = insight.)

God responds:  Hey! I have done as you spoke. Hey! I gave you a mind [which is] wise and navon…  (1 Kings 3:12)

navon (נָווֹן) = perceptive, discerning.  (Also from the same root as binah.)

In the Garden of Eden, God tells Adam not to eat from the Tree of the Knowledge of Good and Bad. (See my post Giving Directions.) The primeval humans eat the fruit anyway, giving humankind knowledge that some actions are good and some are bad.  In the dream at Gibeon, God grants Solomon’s wish for the ability to discern which actions and motivations are good and which are bad.

The young king wakes up from his dream and returns to Jerusalem at the opening of this week’s haftarah.  He makes sacrifices at the altar and holds a banquet.

It was then that two prostitute women came to the king and stood before him.  (1 Kings 3:16)

Solomon wanted understanding and binah in order to be a good judge for the whole multitude of Israel. His first case is a dispute between two of its most despised members: prostitutes. Normally a local elder would judge this case; a king would only serve as a court of appeals or as the judge for affairs of state.  Either the two prostitutes have already gone to a local judge, who was unable to decide on a ruling, or they simply barge in on the new king’s party and he decides to hear them out instead of throwing them out.

The two prostitutes are never named in this story. I will quote only their dialogue as they present their case, identifying each speaker as Woman #1 or Woman #2.

by Andrea Mantegna

by Andrea Mantegna

Woman #1:  Please, my lord, I and this woman [#2] are living in one house, and I gave birth with her in the house.  And it happened that on the third day after my giving birth, this woman [#2] also gave birth.  And we were together; there was no stranger with us in the house except me. The two of us were in the house.  (1 Kings 3:17-3:18)

So far, Woman #1 has explained that there were no witnesses to the event she is about to describe. But a discerning listener—and Solomon is now discerning—would notice that unlike other Israelite women, the two prostitutes do not live with any family members. They live alone in a shared house. Clients (including the unknown fathers of their infants) may come and go, but they have only one another for companionship and help.

Woman #1:  Then the son of this woman [#2] died at night, when she lay down on him. And she got up in the middle of the night and took my son from my side, while your servant [#1] slept. And she [#2] laid him in her bosom.  And her son, the dead one, she laid in my bosom. When I got up in the morning to nurse my son, hey! He was dead! Va-etbonein him in the morning, and hey! He was not my son to whom I had given birth!  (1 Kings 3:19-21)

va-etbonein (וָאֶתְבּוֹנֵן) = and I looked closely at, and I paid attention to, and I was perceptive about. (From the root binah, like the words lehavin and navon in Solomon’s dream.)

Woman #2:  No, for my son is the living one and your son is the dead one!  Yet this one [#1] is saying: “No, for your son is the dead one and my son is the living one.”  (1 Kings 3:22)

While Woman #1 tells a complete story, Woman #2 merely contradicts her on the key question: Who is the mother of the living infant?  Like Woman #1, she refers to her housemate and companion only as “this one” or “this woman”. The trauma of the dead baby has alienated the two women; they are no longer friends. Now they are desperate competitors for the living baby (and eventually, if all goes well, a grown son to support them in old age).

Judgment of Solomon 14th century

The Judgment of Solomon
14th century

King Solomon summarizes the dispute, then calls for his sword. His servants bring it between the king and the two women. This dramatic visual aid makes his words more believable when he says:

Cut the living boy in two, and give half to one and half to the other.  (1 Kings 3:24-25)

In a fairy tale, that is what the evil monster would say, prompting the two women to unite against him. But this is a wisdom tale about an insightful judge.

The Bible does not dictate what a judge should do if two people claim ownership of the same object, and there are no witnesses or other evidence. But the Mishnah (written around 200 C.E.) in the Talmud discusses the problem using the example of a valuable garment two people are holding onto as they speak to a judge:

Talmud Readers by Adolf Berman

Talmud Readers
by Adolf Berman

One of them says “I found it’ and the other says “I found it’. One of them says “it is all mine’ and the other says “It is all mine”. Then one shall swear that his share in it is not less than half, and the other shall swear that his share in it is not less than half, and it shall then be divided between them.  (Talmud Bavli, Bava Metzia 2a, Soncino translation)

The Mishnah it is a record of “oral law”, i.e. previously unwritten legal precedents thought to date back to the time of Moses. So the above rule may have been in use since the books of Kings were written in 6th century B.C.E., about seven centuries before the Mishnah was written.

The haftarah does not say whether both women are holding onto the baby while they stand before the king. Nevertheless, the precedent of the ruling about the disputed garment would give King Solomon an excuse for uttering the same ruling about a disputed baby .

Both women believe he means it, and are shocked into revealing more about themselves.

The Judgment of Solomon by William Blake

The Judgment of Solomon
by William Blake

And the woman whose son was living said to the king—because her compassion was stirred up over her son—she said: “Please, my lord, give the living boy to her, or you will certainly kill him!” But the other one was saying: “Let him be neither mine nor hers.  Cut him!” (1 Kings 3:26)

Which woman begs the king to give the living baby to her adversary—Woman #1 or Woman #2? Which woman is so fixated on winning the dispute over ownership that she no longer cares about the child? The text is not clear, though perhaps the first woman to present her case (Woman #1) is also the first woman to speak after Solomon’s shocking order.

And the king responded, and he said: “Give her the living boy, and certainly do not kill him. She is his mother!  And all Israel heard the judgment that the king had judged, and they were in awe in face of the king, because they saw that the wisdom of God was within him to do justice.  (1 Kings 3:27-28)

The bottom line is that only a woman who wants a baby to live is fit to be its mother. Anyone who would rather let a child die than lose a dispute is an unfit parent, even if she reacts that way only in a moment of temporary insanity. King Solomon proves that he can go beyond legal considerations and rule according to his God-given binah between good and bad.

I believe the compassionate mother is Woman #1, the one who told a coherent story about what happened. She is the one who saidva-etbonein him in the morning: she paid attention to the infant, looking at him with discernment. She implied that if she had recognized the dead baby as her own, she would have accepted her loss; she knows that infants are not interchangeable.

Woman #2 speaks only to insist that she owns the living baby, without offering any explanation. I can imagine her making the midnight substitution in order to get the advantage for herself, without even considering whether her action is ethical. When Woman #1 demands her own child back, Woman #2 is reduced to saying: No, it’s mine!

If Woman #2 is also the woman who says “Cut him!” she lacks not only compassion, but also the ability to discern between good and bad.

Nobody is good all of the time. Waking up next to a dead baby might fill any woman with grief and horror. With no one to comfort her, and breasts full of milk, Woman #2 might have switched the babies in the middle of the night without thinking it through. But when Woman #1 discovered the substitution in the morning, a woman with a heart would have apologized and handed over the living baby.  Who knows, perhaps then the two lonely prostitutes could have made peace and raised the boy together.

When one of the two women insisted on lying, peace and friendship became impossible. The innocent woman could not bear, and would not dare, to continue living in the same house with a predatory liar. Yet she has no family or friends to help her get away and protect her and her son. She goes all the way to the king, who turns out to have the binah to see the truth.

Unfortunately, compassion and truth do not always triumph in our world. Those who have little power can still be victimized by people who cannot discern what is good and what is bad—people who are impaired either by their genes or their upbringing, and do not understand the moral imperative of being human.

I pray that every powerless victim may either escape or find a wise judge.  And I pray that everyone who is called upon to judge may be granted binah—and compassion.

 

The Fall and Rise of Joseph, Daniel, and Esther—Part 5

December 27, 2015 at 3:42 pm | Posted in Daniel, Esther, Mikeitz, Vayiggash | Leave a comment
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This is the final post in a series comparing three stories of Jews who rise from captivity to high positions in a foreign land: the story of Joseph in the book of Genesis, the book of Daniel, and the book of Esther.  After Joseph. Daniel, and Esther’s cousin Mordecai have all become viceroys of empires, all three stories continue with the themes “The hero gets revenge on the rivals who wanted him dead”, and “Thanks to the hero, the children of Israel prosper in a foreign land”.

* The hero gets revenge on the rivals who wanted him dead. *

Joseph’s revenge is the most complex and psychological. When he is seventeen, his ten jealous older brothers throw him in a pit, discuss killing him, then sell him as a slave to a caravan bound for Egypt.  Twenty-one years later, the brothers come to Egypt to buy grain during the first of what will be seven years of famine.  They bow down to the Egyptian viceroy Tzafnot-Paneiach, who wears Egyptian linens and a gold collar and speaks through an interpreter, without recognizing their little brother Joseph, all grown up and in charge of Egypt. But Joseph recognizes them.

Joseph and brothers in EgyptJoseph has absolute power; he could order his brothers’ execution and no one would question it.  Instead, he accuses them of being spies, and they explain they are ten of twelve brothers. He says he will keep one of the brothers in prison while the others bring grain back to their households in Canaan. But then they must bring back their youngest brother, Joseph’s innocent little brother Benjamin, to prove they are telling the truth.

Then they said, each to his brother: Ah, we are carryng guilt over our brother because we saw the tzarah of his soul when he pleaded with us for pity, and we did not listen. Therefore this tzarah has come upon us. (Genesis/Bereishit 42:21)

tzarah (צָּרָה) = distress.

They intuit that Joseph’s distress resulted, somehow, in their current distress—even without knowing that the Egyptian viceroy is Joseph (or that he knows Hebrew and understands their every word).

Joseph throws them all into prison for three days—an echo of when Joseph’s brothers threw him into a pit. Then he sends off nine of his brothers with sacks full of grain (and the silver they paid for the grain hidden in the sacks).  He keeps one of his nastier older brothers, Shimon, in prison, and promises to release him only when the others return with Benjamin.

They do not return until the second year of famine; it takes that long before their father, Jacob, will let his beloved son Benjamin go with them. Then Joseph gets revenge for being sold as a slave—without actually enslaving anyone.

Joseph's Brothers Find the Silver Goblet in Benjamin's Sack, by Alexander Ivanov

Joseph’s Brothers Find the Silver Goblet in Benjamin’s Sack, by Alexander Ivanov

He releases Shimon and treats all eleven of his brothers to a feast. When their sacks are filled with grain, he plants a silver goblet in Benjamin’s sack. Then he sends a servant after them, who finds the goblet, claims it was stolen, and declares that Benjamin—the one innocent brother—must stay in Egypt as Joseph’s slave.

This is a test to see whether the ten older men have reformed and will no longer abandon the brother their father loves best. The test causes the brothers further psychological distress, but they do get a passing grade. First they all volunteer to be slaves along with Benjamin, and then when they are brought before Joseph, a.k.a. Tzafnot-Paneiach, Judah volunteers to replace Benjamin and become the viceroy’s slave instead. Only then does Joseph tell them his true identity.

*

Joseph arranges his own revenge on his brothers, but in the books of Daniel and Esther the revenge happens at the king’s command, in the form of a simple tit-for-tat. The bad guys get exactly the same punishment they had intended for the hero.

Daniel in the Lions' Den, by Briton Riviere

Daniel in the Lions’ Den, by Briton Riviere

Daniel’s rivals for the post of viceroy set him up so that he will be sealed overnight into a den of lions. (See Part 3.)  Daniel survives, thanks to a divine miracle.

Then by order of the king, those men who had slandered Daniel were brought and, together with their children and wives, were thrown into the lions’ den. They had hardly reached the bottom of the den when the lions overpowered them and crushed all their bones. (Daniel 6:25, Jewish Publication Society translation of the Aramaic)

In the book of Esther, the bad guy is Haman, whose pride is wounded because Mordecai the Jew refuses to bow to him when he is made viceroy of Persia. Haman persuades the king to issue an edict that everyone in the Persian Empire may kill all Jews on the 13th of the month of Adar. Haman also erects a tall stake so he can personally impale Mordecai when the day comes.

His plot is foiled when Queen Esther, Mordecai’s cousin, reveals that she is a Jew.

Haman Begging the Mercy of Esther, by Rembrandt

Haman Begging the Mercy of Esther, by Rembrandt

Then Charvonah, one of the eunuchs before the king, said: Also there is a wood [stake] that Haman made for Mordecai, whose good words saved the king [from an assassination plot]. It is standing at the house of Haman, 50 cubits tall.  And the king said: Impale him on it! And they impaled Haman on the wood [stake] that he had prepared for Mordecai, and the anger of the king abated. That day King Achashverosh gave to Queen Esther the property of Haman, enemy of the Jews. And Mordecai came before the king, since Esther had told what his relationship was to her. Then the king removed his signet ring, which he had taken back from Haman, and he gave it to Mordecai. (Esther 7:9-8:1)

Instead of Haman being viceroy and Mordecai being impaled, Mordecai is viceroy and Haman is impaled. The king’s edict permitting the massacre of the Jews cannot be rescinded, but Esther persuades the king to issue a counter-edict that on the same day, the 13th of Adar, the Jews of every city may assemble and fight anyone who attacks them. Between that edict and Mordecai’s new position, nobody dares to kill a Jew.

The enemies of the Jews hoped lishlot them, but the opposite happened, and the Jews shalat those who hated them. (Esther 9:1)

lishlot (לִשְׁלוֹט) = to gain power over.

shalat (שָׁלַט) = gained power over.

* Thanks to the hero, the children of Israel prosper in a foreign land. *

Goshen Rameses PitomJust as Joseph arranges his own non-lethal revenge, he arranges to move the children of Israel to a foreign land. After he ends his game of testing his brothers, he reveals his identity and tells them to fetch their father and their own families and move to a fertile district of Egypt called Goshen.

And I shall provide for you there, because there will be five more years of famine, so that you will not be deprived, you and your households and all that you own. (Genesis/Bereishit 45:11)

Pharaoh happily ratifies Joseph’s offer and sends wagons north to help Jacob and all his descendants move to Egypt. These original 70 children of Israel do not leave Egypt when the famine ends five years later. They stay on for four centuries, until a new dynasty rules Egypt and enslaves them to build Pharaoh’s cities. So although the children of Israel prosper during Joseph’s lifetime, eventually their lives in Egypt become intolerable, and they need God and Moses to rescue them—in the story that begins with this week’s Torah portion, Shemot (Names) in the book of Exodus.

*

The book of Daniel only implies that the Jews in the new Persian Empire benefit from Daniel’s prayers three times a day, which he continues even when his rivals trick the king into ordering that no one shall bow to a god for 30 days. Daniel emerges unscathed from the lion’s den, but when the king throws Daniel’s enemies into the den, the lions kill them at once. At this additional proof that a powerful god is on Daniel’s side,

King Darius wrote to all peoples and nations of every language that inhabit the earth, ‘May your well-being abound! I have hereby given an order that throughout my royal domain men must tremble in fear before the God of Daniel, for He is the living God who endures forever …He delivers and saves, and performs signs and wonders in heaven and on earth, for He delivered Daniel from the power of the lions.’ Thus Daniel prospered during the reign of Darius and during the reign of Cyrus the Persian. (Daniel 6:26-29)

Although the book does not specifically say that all Jews in the empire prospered along with the viceroy Daniel, the official elevation of their god implies that their position also improves. The rest of the book of Daniel consists of a series of prophetic visions Daniel experiences, with no mention of any further discrimination against the children of Israel in the Persian Empire.

*

Triumph of Mordecai, by Jean Francois de Troy

Triumph of Mordecai, by Jean Francois de Troy

In the book of Esther, the new prestige of the Jews in the Persian Empire is an inseparable part of the revenge against Haman. First the king executes Haman and makes Mordecai the viceroy in his place—giving a known Jew great power. Then the king counteracts Haman’s edict urging everyone to kill Jews on a certain date by issuing a new edict permitting the Jews to assemble and kill their enemies on that day.

Due to both Mordecai’s power and the king’s new edict, people throughout the empire show deference to the Jews among them, being careful not to offend them.

…and many of the people of the land mityahadim because the terror of the Jews fell upon them. (Esther 8:17)

mityahadim (מִתְיַהַדִים) = were pretending to be Yehudim = Jews.

The Jews kill their few remaining enemies on the official day, the 13th of Adar, which becomes the holiday of Purim.

*

The stories of Joseph, Daniel, and the Esther and Mordecai duo put a different spin on each of the seven themes they have in common, including the final theme of Jews prospering in a foreign land.

The children of Israel prosper in Egypt (for several generations, at least) because Joseph moves his extended family to he fertile district of Goshen. The Israelites secure religious freedom under the first king of the Persian Empire because Daniel proves the power of the God of Israel. And the Jews acquire more status and power later because Esther (King Achashveirosh’s chosen queen) and Mordecai (who saves Achaveirosh’s life) identify themselves as Jews, and persuade the king to reverse every action of Haman, the prime enemy of the Jews.

Together, the stories of Joseph, Daniel, and Esther demonstrate that it is possible for Jews to succeed in exile (galut), outside their former land.

What do you need to live successfully in a new place? A way to make a living and secure the physical necessities of life, according to the Joseph story in the book of Genesis. Freedom of worship, according to the book of Daniel. And the respect of the people around you, according to the book of Esther.

I pray that more and more nations in today’s world will let everyone within their borders make a living, follow their own religion, and live in peace and mutual respect.

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