When is Authoritarianism Acceptable?

 Mikketz

Gen. 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 married 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. He 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-unrevealed 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 would return to their homeland. On this cliffhanger, the parasha ends.

 

Gen. 41:15-27 – “Pharaoh said to Joseph, I dreamt a dream and there is no one to interpret it… Joseph said to Pharaoh, “Pharaoh's dream is what God has revealed…Let Pharaoh select a man who is discerning and wise…”

 

Rabbi Justin David discusses the theory that Joseph was not a savior of Egypt, but rather a despot. (MyJewishLearning.com, 12/16/14). When we view Joseph this way, we see the potential threat of totalitarianism.

            Joseph’s interpretation of Pharaoh’s dreams leads to his appointment as supreme ruler. He seizes the produce during the years of plenty and stores them.

But when the famine does indeed occur, he does not freely distribute the previously taken stores, but instead sells them to the Egyptians. First it is by money, then livestock, then the land that they own themselves. Pharaoh has become, through Joseph’s machinations, the “owner” of all of Egypt. Having been dispossessed of their land, the Egyptians declare themselves to be the “slaves” of Pharaoh, becoming sharecroppers on the land they had previously owned.

            This action presages the warning of Samuel against the appointment of a king (I Samuel 7:15-17) who warns “He will take a tithe of your seed and your vineyards, which he will give to his courtiers and servants…He will take a tithe of your flocks and render you his slaves.”

            Indeed, Rashbam (grandson of Rashi) compares Joseph’s behavior to that of Achashverosh, the Persian king of the Book of Esther. It appears that we are not the first to question Joseph’s role. Of course, our text specifically states that it is all part of God’s plan, for without the famine, the family would not reunite, and the Jewish People would not have been created out of Jacob’s sons.

            This leaves us with a very pressing problem today: can authoritarianism be justified?  Joseph is called a “tzaddik” (righteous) but the word implies a balance. Perhaps, as Rabbi David suggests, Joseph was “the kind of extraordinary leader who could create a sense of common good and purpose that allowed people to embrace the sacrifices he mandated.”

In fact, Joseph may be the exception that proves the rule. He achieved a delicate balance, but such a balance is rare. Samuel’s warning should never be forgotten. And we must be on the guard against the abuses of power.