Whose Plan is It?

Vayigash


Genesis 44:18 - 48:27


Précis: We approach the end of the Joseph saga. Benjamin is being held by Joseph as the alleged thief of a gold cup. Judah comes near (vayigash) Joseph, and begs for his brother Benjamin’s life, offering himself as a substitute. Joseph is overcome and reveals himself to his brothers, forgiving them for selling him into slavery, stating that it was all part of God’s plan. Joseph sends them back home to bring Jacob and their families down to Egypt in order to survive the upcoming famine. They comply, and Joseph arranges for them to reside in the land of Goshen, living off “the fat of the land” at Pharaoh’s insistence. During the remainder of the famine, Joseph purchases land and cattle for Pharaoh in exchange for the grain stored during the seven years of plenty. The Israelites prosper and multiply.



Gen. 45:8 “And so, it is not you who sent me here but God…”



Jacob seeks to comfort his brothers, telling them that all that had transpired was part of God's Plan. Nahum Sarna comments on this verse, explaining that "God may use Man's evil purposes as the instrument of ultimate good, beyond the knowledge, desire or realization of the human agents involved.” He supports this point of view by quoting from Proverbs (16:9) - "A man may plot out his course, but it is the Lord who directs his steps.” A more modern saying goes: "Man plans, God laughs." What is suggested is that we can never really tell what the consequences of any particular course of action will be. One might even think that asking such a question is just a waste of time and effort.


Judaism repeatedly stresses the importance of free will, but does not speak clearly about the consequences of its exercise. Adam and Eve gain and exercise free will, and are expelled from the Garden of Eden. Joseph is sold into slavery, but his family is saved from famine. King David sends Bathsheba's husband on a deadly mission, loses a child, but then sires the next King. Job lives a righteous life but suffers unimaginable misfortune.


If the consequences of our actions are unpredictable, why do we bother with mitzvot? At various times and with differing degrees of emphasis, our tradition gives us a variety of reasons for the performance of the mitzvot. We are to "do mitzvahs" because (a) it is God’s will (b) there is inherent good in their performance, as we mimic God's attributes by performing mitzvot, (c) our performance of mitzvot reminds us that God is present in the universe, or (d) we will be rewarded, either in this world or in the world to come. As someone said (perhaps the King in The King and I?), "It is a question!"


Joseph states that God planned for the family to be saved from famine by orchestrating his sale into bondage. What the text is really telling us is that Joseph's role facilitated the transformation of his family into a nation, and allowed them first to grow numerous and wealthy, and later to survive their slavery in Egypt. But was survival the only goal? The text of the Exodus narrative seems to imply that Israelite slavery in Egypt was part of God's Plan, a necessary prerequisite to Revelation at Sinai.


I suggest that mere survival cannot be the only goal, whether as a people or as individuals. We are a questioning, wrestling people, trying always to define our role and mission, hoping (and praying) that God's Plan will be good for us and for our families.