Can we find unity?

Vayechi

Genesis 47:28 - 50:26

Précis: As the Book of Genesis comes to a close, Jacob lived (yayechi) in the land of Egypt for 17 years and dies after giving a final, poetic, individualized ethical testament to each of his sons. In a great funeral procession, Joseph, his brothers, and Pharaoh and his court bring Jacob’s body to Machpela to be buried. At the end of the parasha, which is also the end of the Book of Genesis, Joseph, too, dies, after exacting a promise from his brothers and children to (eventually) bring his remains to the land of Israel as well.

            This week's reading ends the story of Jews as a family/clan, since we begin with the creation of the Jews as a nation in next week’s reading (Exodus).     

Genesis as a whole has a focus on family matters in general, and on sibling rivalry in particular. At the outset, we see that Cain and Abel, the first siblings, have a rivalry that results in murder. There are family rivalries explicit in the text (among Noah’s sons, between Lot and Abraham, Jacob and Esau, Joseph and his brothers) and there are additional rivalries hinted at as well (Rachel and Leah, Isaac and Ishmael). Most of these rivalries result in what we might call a “cold peace.” The Joseph story, however, seems different, as we see sibling rivalry overcome by repentance (t’shuvah) when the brothers offer themselves in place of Benjamin, and when at long last they apologize to Joseph for their treatment of him and the apology is accepted by Joseph as God’s will.

            Reading this parasha just a few weeks after celebrating Hanuka, when rivalry between Hellenist Jews and the Hasmoneans led to war, we can see a reason why the Sages were so focused on the family conflicts of Genesis, since these stories predicted the reality of a history of internal Jewish conflict.

            Sadly, despite our aspirations for “klal Yisrael,” we observe continuous religious disputes between and among our Jewish denominations in the United States.  The religious/political animosity we observe among the various contending constituencies in Israel is both horrifying and dangerous.  But if the sons of Jacob could peacefully reconcile, perhaps all of the current Children of Israel can find the unity which has so far eluded us. Is this foolish optimism, or is it a matter of hope? Optimism may be an aspect of one’s disposition, but hope is a matter of faith.  I prefer to hope for a new sense of unity among the Jewish People.

Joseph the Slave Master

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’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, making serfs of the Egyptian people, in exchange for the grain stored during the seven years of plenty. The Israelites prosper and multiply.

Genesis 47:14-21 “And Joseph collected all the silver to be found in Egypt and in Canaan in return for provisions they were buying…and all Egypt came to Joseph, saying ‘We cannot hide that the silver is gone and the animal stocks are now yours. Please take possession of our farmland…and we will be slaves to Pharaoh.’ And Joseph took possession of all the farmland of Egypt for Pharaoh…and one-fifth of the produce was for Pharaoh.’”

            In this week’s reading, when the famine he had predicted arrives, Joseph oversees the sale of the grain to the hungry Egyptians. They first pay cash for the grain, but their savings are soon gone. Joseph next collects their property as payment for food: their livestock and then their land. When even their land becomes Pharaoh’s personal property, the Egyptians offer to become Pharaoh’s slaves. 

            While today we recoil from the concept of accepting slavery under any circumstances, the text does not criticize Joseph as the organizer of this enslavement. In fact, the text makes the Egyptians responsible for their own slavery: they suggest in the quoted verses above the idea of their service, and later express gratitude when it is accepted (see 47:25: “You have saved our lives,” they said. “May we find favor in the eyes of our lord; we will be in bondage to Pharaoh”).

While our tradition considers Joseph to be righteous, there is a thought that the subsequent enslavement of the Israelites by the Egyptians was made easier because Joseph introduced the concept of slavery to Egypt, and this was turnaround as fair play. Moreover, the Egyptians become inheritors of a new inter-generational debt: the land is Pharaoh’s, and 20% of all produce is to be given to Pharaoh as part of a never-ending payment. Today we call this practice “share cropping” and in America it was a system which kept the poor in poverty for generation after generation. It's also a system which keeps many impoverished around the world today.

Joseph solved the problem of hunger by turning Pharaoh into an absolute ruler of a nation of slaves. In today’s world, control of food remains a tool of dictatorial authorities. When the world is awash in foodstuff, all too many remain hungry. Joseph’s response to hunger cannot be our own. Our choice should be to feed the hungry with a generous spirit, teach them to raise marketable crops, and support local and sustainable agriculture.