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 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.
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’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.
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. *
Just 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.
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.