The Profound Word

Parashat Vayehi 5770

The Profound Word

Howard S. Joseph

http://TheProfoundWord.com

Joseph’s Final Legacy

Chapter 47

How were Jacob’s last years under the ‘hand’ of Joseph in Egypt?

Neziv understands the Hebrew ‘Vayehi’, from the word ‘hay’ and ‘hayyim’ as not only meaning ‘living’ but living well, lively, joyous, and contented.

Jacob lived a good and well ordered life to which he was unaccustomed in the land of Israel….

Jacob’s final years were good ones. The agony of the previous years, the loss of Joseph as the potential leader of the next generation, the hunger and famine- these were all gone. Jacob lived with his family intact again – and it was good. Jacob’s confidence in Joseph was correct. He was committed to the family dream and destiny. He was a man of peace and showed no vengeance towards his brothers. He genuinely believed his being sold to Egypt was part of God’s plan for the future well-being of the family.

Eventually, of course, Jacob too will die. Following the pattern of his ancestors he wants to bless the family, prepare them for the future. However, we find a lack of anxiety in choosing the future leader of the family. It is very difficult to discern Jacob’s choice among his twelve sons. Each one is recognized for who he was in himself. We see hints of leadership language in regard to Judah and Joseph. But there is no clear choice.

What has changed? There seems to be a confidence that the true leaders will emerge from the new reality, for the new reality is that the family is united together to face its destiny. Petty jealousy will not get in the way of the future. This family knows it is Israel, chosen to carry on the blessing of Abraham and unified around that mission. Under Joseph’s protection the family has matured. This is Joseph’s final contribution. This is his final legacy.

Neziv sees this recognition of Joseph in Jacob’s final words to him.

49:24 But his bow was strongly established, and his arms were gilded from the hands of the Mighty One of Jacob; from there he sustained the rock of? Israel….

Neziv explains:

Joseph’s bow was indeed strong and could have been used to hurt his brothers. But he showed the beauty of his arms to benefit them with plenty, wealth and good measure….

The verse explains from where Joseph received this good quality in such an exceptional manner: ‘from the hands of the Mighty One of Jacob.’ The obvious meaning of this phrase [he reads 'from the hands of the mighty Jacob'] refers to Jacob who had prodigious strength in the ways of peace … From Jacob this virtue was passed to Joseph who followed his father’s character.

However, the phrase can be read also as ‘the Mighty One of Jacob’ referring to the Blessed Holy One. This is understood according to what is written [in Deuteronomy 32:9] Because the Lord’s portion is His people Jacob, the lot of His inheritance. [The word translated as 'lot' is 'hevel' which means 'rope'.] I explained there that the nation of Israel is compared to a rope made of many strands thickly knotted above but loosely hanging below with each strand individually separated. So, too, the Blessed Holy One is the Soul of the Soul of Israel so that when an Israelite is distressed the Shekhinah is disturbed as explained in Tractate Sanhedrin. This is like disturbing one of the hanging threads at the bottom of the rope. The thick knot at he top is also disturbed.

This is Jacob’s great power. For this reason the Torah later prohibits revenge among Israel. This is the essence of Joseph.

The verse adds to this that ‘from there he sustained the rock of Israel….’

The Hebrew ‘roeh’ [here translated as 'sustained'] means that he repeatedly concentrates his mind in an idea in a sustained manner. Here it refers to Joseph’s wondrous ability to act kindly with those who might have hurt him [e. g., his brothers.] Joseph plans to combine the dust of Israel into a great rock. For when Israel is in exile they are compared to the dust as Jacob was told: your children shall be like the dust of the earth…. The nations of the earth are like water as in the Song of Songs and Isaiah…. When the water swamps the dust it can completely obliterate it. However, if one makes a strong rock out of the dust the water may move the rock but cannot destroy it.

So Israel in exile. When their ideas are [too] scattered and diverse and attacking each other they can be easily lost one by one, may the Merciful One protect us. However, if they join together and become the rock of Israel, no creature can hurt them.

Jacob is speaking of the absolute necessity of this quality of Joseph’s. Joseph focused on how to create the rock of Israel.

This analysis provides us with the key to a very different Jacob. The fear of fear itself is gone. Jacob evolved into a man of action, a man of the world, a man of the field. However, the ultimate genius who establishes the future for Israel is none other than Joseph. He rescues, feeds and sustains them. And, then he binds this very diverse group of brothers now grown into tribes into a strong and unified nation: a rock. Again we are back into the symbolism of rocks and stones with which Jacob began his dreams and journey. If there is an air of confidence and hope in Jacob it is duly warranted. If he is no longer worried about the future that is fine. There will be worries but there will be leaders who will arise to address them. That is what happens in a real nation.

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The End of the Beginning

We have arrived at the end of the beginning, the end of Bereishit. We have seen how Neziv understands the movement of the story. But what is this story all about?

In his introduction to Bereishit he reminds us that this is the Book of the Creation, the story of God’s plan and dream that there be a universe. But he also reminds us that the book is sometimes called Sefer Hayashar. This is a difficult word to translate. It can mean ‘upright’, ‘correct’, ’straight’, or true. Truly straight or correct or truly upright might even better convey the intention.

The Book of Yashar refers to the Ancestors Abraham, Isaac and Jacob, who, according to rabbinic tradition, are the ones referred to by Baalam when he prayed that he ’should die the death of the Yesharim’ [plural for Yashar].

Neziv distinguishes Yesharim from Zaddikim [righteous] and Hasidim [pious]. God’s world cannot survive on these alone as demonstrated in the rabbinic view that the Second Temple was destroyed despite the fact that many Jews were Zaddikim and Hasidim and assiduous students of Torah study. This was not enough to prevent them from unwarranted hatred towards each other which led to rampant murder and all types of evil. This hatred was based on different views of piety and suspected others who differed from them as being Sadduccees and heretics.

Yesharim are distinguished by their commitment to correct living in the daily affairs of the world. They truly strive to live at peace with others even though this may be difficult? and not always successful. However, without Yesharim the creation cannot survive. So the advent of Abraham, Isaac and Jacob is a fundamental part of the creation story. Without this new direction in human history the creation almost did not survive the violent generation of the Flood, the tower of Babel and the other challenges described in Genesis. God’s hope for the creation came to rest on Abraham as the ‘father of many nations.’ The blessing of Abraham had to continue in order for the universe to continue. This is Neziv’s project for his commentary as outlined in his introduction to Bereishit. The Torah records the history of the development of Yesharim, the truly righteous and correct people who sustain the creation. They are the ones God was looking for from the beginning.

Profound words indeed.

Shabbat Shalom

Hayyim Shemuel Yosef

Tevet 16 5770

January 2, 2010

Parashat Vayigash 5770

The Profound Word

Howard S. Joseph

http://TheProfoundWord.com

Joseph, The True Family Leader

Over the past few weeks the Torah portions have been replete with lengthy eloquent speeches and dialogues that are unique in Biblical literature. We hear from Jacob, Joseph, Judah and Pharaoh. Their words have been subject to detailed analysis and interpretation over the centuries to tease out every subtle meaning, every hidden message, every hint as to what is going on in the minds and hearts of the participants.

Maybe the most dramatic and tension filled of these confrontations is that which opens our parashah today between Joseph and Judah as the story reaches its conclusion. Joseph, still hidden behind the image of the ruler of Egypt, trying to assess the true feelings of his brothers; Judah trying to figure out why all this is happening to them and not to any other of the many shoppers in Egypt during this time of famine. Maybe he already suspects that some dramatic and disruptive revelation will soon emerge. He demonstrates great courage as he rises to confront the injustice that is directed at his family.

At the end it turns out that the wise ruler of Egypt is none other than the long lost Joseph! All of Joseph’s talents have emerged over the decades to the great benefit of Egypt. Joseph was correct in his dreams: Jacob was correct in the confidence placed in him.

Joseph insists that his father and family join him in Egypt. Jacob is very nervous about this. Rather than jump at the chance of reunion with Joseph, he hesitates. We can expect him to wonder who exactly Joseph has become. Yes, Joseph’s ultimately peaceful nature remains for he does not wreak violent revenge against the brothers who sold him into slavery. That is a good sign.

But is Joseph still committed to the unique identity and destiny of Israel? Or has he assimilated into Egyptian society which welcomed him and gave him the opportunity to shine?

The initial message from Joseph is encouraging:

Gen 45

1 Then Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone leave my presence!” So there was no one with Joseph when he made himself known to his brothers. 2 And he wept so loudly that the Egyptians heard him, and Pharaoh’s household heard about it.

3 Joseph said to his brothers, “I am Joseph! Is my father still living?” But his brothers were not able to answer him, because they were terrified at his presence.

4 Then Joseph said to his brothers, “Come close to me.” When they had done so, he said, “I am your brother Joseph, the one you sold into Egypt! 5 And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. 6 For two years now there has been famine in the land, and for the next five years there will not be plowing and reaping. 7 But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance.

8 “So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt. 9 Now hurry back to my father and say to him, ‘This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don’t delay. 10 You shall live in the region of Goshen and be near me: you, your children and grandchildren, your flocks and herds, and all you have. 11 I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute.’

12 “You can see for yourselves, and so can my brother Benjamin, that it is really I who am speaking to you. 13 Tell my father about all the honor accorded me in Egypt and about everything you have seen. And bring my father down here quickly.”

27 When they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived.

Hope returns to Jacob. Jacob as father is thrilled about the turn of events. But what about to Israel? Israel may not be lost. Joseph will secure their physical existence. But the spiritual destiny is what is uppermost in Jacob’s mind. They will live separately in Goshen, but what does that mean? Is it a positive separation policy to preserve their identity or only a reaction to some apparent exclusive Egyptian cultural ways which included the custom of not eating with strangers?

Here Neziv offers one of his most striking original interpretations.

Gen 46

1 So Israel set out with all that was his, and when he reached Beersheba, he offered sacrifices to the God of his father Isaac.

2 And God spoke to Israel in a vision at night and said, “Jacob! Jacob!” “Here I am,” he replied.

3 “I am God, the God of your father,” he said. “Do not be afraid to go down to Egypt, for I will make you into a great nation there. 4 I will go down to Egypt with you, and I will surely bring you back again, and Joseph will place his hand on your eyes.”

How is God reassuring Jacob? What is the message? So what if ‘Joseph will place his hand on your eyes?’

Of course, the word for ‘eyes’ is here ‘ein’ in the plural: ‘einekhah.’ Neziv cites the comment of Abraham Ibn Ezra that this refers to Jacob’s death: Joseph will close his eyes for him. But how does that comfort Jacob’s anxiety about the future of the nation?

Neziv follows the earlier commentators Rashbam and Seforno in understanding the ‘hand’ as Joseph’s power and ability as symbolized by his hand. Then he adds:

This is a wondrous promise concerning the essential survival of the nation in Egypt. The meaning of ‘einekhah’ [your eyes] are the hopes and unique vision that Jacob sought. This is explained in Deuteronomy as ‘Israel shall dwell in safety and alone, [according to] the vision of Jacob….’ The meaning of safety is to be at peace and with love among others as was Jacob’s supreme value…. ‘Alone’ means not to integrate more than necessary with the nations of the world…. In Egypt the vision of Jacob was only guarded through Joseph. That is, the safety came through Joseph’s commitment to kindness and great love…. Aloneness came through Joseph’s clearing of Goshen for them….

Jacob was returning to the Joseph of his dreams, to the son who shared his dreams and had the power, position and ability to execute them. Yes, his spirit was indeed revived. After a long, hard and bitter life – as he later explains to Pharaoh, – Jacob may find fulfillment of his deepest aspirations and lifelong search.

This would be a profoundly satisfying ending for all the years of struggle.

Shabbat Shalom

Parashat Miketz 5770

The Profound Word

Howard S. Joseph

http://TheProfoundWord.com

Joseph Rises

We already know from the last parashah, that as a servant in his master’s home, an important Egyptian official, Joseph is soon put in charge of the entire household. After an attempted seduction by the master’s wife he finds himself in prison. Soon, however, he is running the prison on behalf of the warden.

His wisdom is then sought by two disgraced ministers of Pharaoh’s court; for their dreams need interpretations. Joseph correctly explains the dreams but continues to languish in prison when the king’s butler, now freed, forgets him and his help. That is where we find him as the next parashah, Miketz, opens. There we will learn of his dramatic rise to highest pinnacle of power in ancient Egypt and his struggle to maintain his identity as he waits for his own dreams to unfold. He is still convinced that his youthful dreams are prophetic and not random. He still believes that he will be the leader of the next generation. While his father, Jacob, mourns for him in Canaan, he continues to prepare for that day. How, when and where will it come?

Jacob’s dream is on hold not knowing while waiting for the one who will execute it; will it be Rachel’s second son, Benjamin, born on her deathbed? Or maybe Judah who shows glimpses of leadership and responsibility?

Joseph’s dreams are on hold as well, not knowing exactly how he will inherit the blessing of Abraham while alone in Egypt. Neziv believes, however, that it is Joseph’s dream that is the key to the story. Joseph firmly believes that his dreams were prophetic and he tries to avoid anything that will spoil their fulfillment.

Now into the mix will fall Pharaoh’s dreams. Can Joseph seize that moment to place himself in a position to reconcile with and help his family, to lift up his father’s spirit, and to fulfill his destiny?

Joseph successfully interprets Pharaoh’s dreams after his own interpreters fail. All through the story Neziv points out the expressions of Joseph’s genius that are suggested.

Why did the king’s interpreters fail? Neziv says:

41:8 They could not think that issues of plenty and hunger would affect Pharaoh for he would always have what to eat.

In other words, they couldn’t think out of the ordinary and see a larger picture unfolding. From their position inside the palace they ‘couldn’t see beyond.’

Furthermore, Neziv says:

They were looking too deeply into the dreams for remote meanings while Joseph understood that there was nothing mysterious about the dreams beyond the obvious meaning.

Now Pharaoh appoints Joseph as the second to the king:

41:39-40 Pharaoh said to Joseph, For as much as God has shown you all this, there is none so understanding and wise as you are; You shall be over my house, and according to your word shall all my people be ruled; only in the throne will I be greater than you.

Neziv understands this as putting Joseph not only in charge of the economic plan to save Egypt but giving him control of the army and Royal Guard as well as the legal system so that he can accomplish the challenging tasks before him.

Joseph himself taught them the ways of war….

During the seven fat years Joseph begins to stockpile.

41:48-49 He gathered up all the food of the seven years, which was in the land of Egypt, and laid up the food in the cities; the food of the field, which was around every city, laid he up in the same.

Joseph gathered grain as the sand of the sea, very much, until he left counting; for it was without number.

What is the meaning of the ’sand of the sea’ in this context?

Neziv explains:

If the intention was to show only the plenty it would not be necessary to add ‘very much’ for there is no more plentiful a symbol than the sand of the sea. This is rather a symbol of survival. For it is unusual for wheat to last seven years without spoiling through the climatic changes… But Joseph studied this issue or there was heavenly assistance – and the wheat became as strong as the sand of the sea in that it resisted all climatological threats as the sand resists the sea.

Joseph had to overcome technological issues as well.

Meanwhile, Joseph marries and has two children prior to the onset of the famine. He names the first, Menashe, meaning that ‘God, said he, has made me forget all my toil, and all my father’s house.’

The second son he calls Ephraim, ‘For God has caused me to be fruitful in the land of my affliction.’

We see Joseph’s connection to God and his belief that God is still guiding the unfolding of his life.

In the name of the first son, Menashe, Neziv sees here Joseph’s dedication to his work and to the dreams that guide him:

‘ all my toil’ -for I labored until now in a lowly and despised manner.

‘and all my father’s house’. He also was grateful that he was not preoccupied with thinking about his father’s house for if he had thought about that too much he would have become confused and prevented from doing his great work. The fact that he did not attempt to contact his father was due to his belief that his dreams were prophetic . It was therefore incumbent upon him not to in anyway cause their failure and make him look like a denier of his prophecy….

Maybe we are also seeing some crisis affecting Joseph as well. We may wonder what Joseph’s personal attitude was towards Egypt. Joseph lived in the pre-bondage period and rose to be second in command. He rescued the Egyptian economy during seven years of drought, enriched the Crown and fed the populace, winning honor and glory for himself. By all accounts, Joseph “made it” in Egypt. There was no place higher to go for him except the seat of Pharaoh himself, which was certainly beyond the reach of a foreign “Hebrew lad”. How then did Joseph view Egypt, based on the position of power and leadership he had reached?

A survey of Joseph’s career reveals an interesting trajectory. Initially, he seems totally absorbed in the realm of his responsibility and office. He names his first son Menashe, meaning, God has made me forget completely my hardship and my parental home. Gone are the troubles of his youth, the fights with his brothers, the sibling rivalries caused by his dreams of glory. Maybe, gone, too, are the dreams of Abraham and the special covenant established by God with the family. Joseph is an Egyptian, with an Egyptian name, wife and family. He sits among the mighty in one of the mightiest nations of the ancient world.

However, the name he chooses for his second son is Ephraim, meaning, God has made me fertile in the land of my affliction. Why is Egypt the land of his affliction? Does it refer to his earlier servitude and imprisonment, or has his view of Egypt begun to change? Is Joseph really a free man or is he beginning to feel some sense of bondage in this foreign land in which his star has risen?

Although there is some ambiguity here, the smoke begins to clear as his life-story develops. When his brothers arrive to purchase grain, intrigue sets in. Did he act harshly with them in order to remain beyond potential suspicion concerning his own Hebrew origins? Was he worried about accusations of disloyalty if he gave them special treatment? How did he regard Egyptian treatment of Hebrews, specifically the prohibition of Egyptians to eat with Hebrews?

When Jacob dies, Joseph accompanies the body back to Israel for burial. Pharaoh sends a detachment of royal guards with him. Why: to protect him? Or to ensure Joseph’s return to Egypt?

And when Joseph is on his deathbed, he makes a shocking request of his brothers: when God brings you out of this land, you will carry my bones from here with you. This request was duly fulfilled by Moses himself as our ancestors departed. Why? What did Joseph know? All was peaceful and prosperous in Egypt for his family! What did he see differently from his royal perspective? Why would God have to take them out of Egypt, a land in which they were now living in comfort and security?

The answer is clear: Joseph realized that he too was a slave. Despite the trappings of wealth and power, ultimately this was not his land. The more he rose in prominence, the more pronounced his sense of alienation. The very prominence, position and power made him more of a slave: the “trappings” were actually a “trap.”

While the rest of the family lived in security and tranquility, Joseph again had a vision of the future. The Bible does not record the brothers’ reaction to his request for transfer of his remains to Israel. They had never really understood his demands and visions. Was this another crazy dream? “Why should we ever want to leave this land that has welcomed us and in which we are prospering?” Or, had they learned by now to respect Joseph’s uncanny insight, causing them to wonder about their prospects for the future? A few sentences later the Bible begins the description of the bondage. Joseph knew something.

Severe famine eventually strikes Canaan. Jacob hears that in Egypt the economy is doing well. Someone there has wisdom and great administrative skills to keep the country prosperous. Eventually he sends the sons to Egypt to bring food. They encounter the mysterious ruler and various intrigues result. The hour of reconciliation is at hand. It too has its profound drama.

Shabbat Shalom

Hayyim Shemuel Yosef