No "buts" About It

Mikketz

Genesis 41:1-44:17

Précis: At the end (mikketz) of two years of Joseph’s imprisonment, Pharaoh dreams of cows and ears of corn. The butler who had shared Joseph’s cell now remembers him and calls him from prison. Joseph predicts seven years of plenty, followed by seven years of famine. Pharaoh is so impressed that he appoints Joseph as his chief vizier and Joseph goes about storing grain during the times of plenty.
     Joseph marries Asenath and they have two sons, Ephraim and Manasseh. When the famine comes, Jacob sends his sons to Egypt to purchase food. Joseph has them brought in while he remains in cognito. Joseph accuses the brothers of spying, and sends them home after they leave one brother hostage and promise to return with their youngest brother, Benjamin. Upon their return, the brothers (including Benjamin) meet the still-revealed Joseph. Joseph has their bags filled not only with grain but also with the money used to purchase the grain and has a gold cup hidden in Benjamin’s belongings. When they are “caught” by Joseph’s men, they learn that whoever stole the cup would become Joseph’s slave, while the others return to their homeland. On this cliffhanger, the parasha ends.

Genesis 42:21 “‘Oh, we are being punished on account of our brother [Joseph]! We saw his soul’s distress when he pleaded with us, but we didn’t listen; on that account this distress has come upon us.’"

     Sometimes a single simple word has very significant importance. Writing in Ten Minutes of Torah (12/14/09), Rabbi Evan Moffic suggests that the sin of Joseph’s brothers is made clear in the use of the word “but” (in Hebrew, “aval”). They knew when they sold Joseph into slavery that their action was wrong, “but” (aval) they refused to listen to his cries of distress. We can imagine that they knew that their father Jacob would be devastated, but (aval) the brothers felt that Jacob never really loved them anyway. As they are forced to review their actions years later, the brothers recognize that they could have acted differently, but (aval) they didn’t.
     The use of “aval” reminds us that rationalizing is one way we avoid responsibility for our inevitable shortcomings.
      In the cited verse, the brothers confess their wrongdoing (at least to each other). As we know from the High Holiday liturgy, confession is a profoundly Jewish activity, and is the first necessary step towards t’shuvah (repentance). Joseph’s brothers demonstrate the three steps of t’shuvah: they confess, they seek forgiveness, and when faced with the same circumstances, they act differently.
     This Shabbat, when we celebrate the rededication of the Temple during Chanukah, it might be a good time to rededicate ourselves to overcoming the inclination to say “but.” If we are successful, our efforts as Jewish professionals, as family members, and as part of our greater communities are more assured of success.