Finally Making Things Right

Vayechi

Genesis 47:28 - 50:26

Précis: As the Book of Genesis comes to a close, Jacob lived (vayechi) 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, Joseph also dies after exacting a promise that his remains also be brought to the land of Israel.

Gen. 50:15-17 “When Joseph's brothers saw their father was dead, they said, ‘What if Joseph stills bears a grudge against us?’ So they sent him a message, saying ‘Before his death your father left us this instruction: Say to Joseph, ‘Forgive, I urge you, the offense and guilt of your brothers.’"

              The concept of familial reconciliation is at the heart of the Joseph saga as a whole as well as of this particular parasha. Despite the apparent reconciliation, it is not until the very conclusion of the story, long after their tearful reunion, long after they have settled in the land of Goshen, and after Jacob’s death that Joseph’s brothers actually apologize for their behaviors (Genesis 50:17). This particular verse leaves us wondering about the sincerity and completeness of the  reconciliation which took place when Joseph revealed himself to his brothers in the dramatic highlight found in Genesis 45.

               The Sages teach that reconciliation (a form of t’shuvah) requires confession, apology, and the making of amends to the one who has been wronged (Maimonides,  Mishneh Torah, “Laws of Repentance” 2:1). This story asks a question: must these elements take place in the order specified? Joseph’s reaction to the deferred apology is to weep (because of a sense of relief? out of thanks?  in anger or sadness because they still don’t trust him after their father’s death? We don’t know).

               We see that to complete a true reconciliation, all aspects of repentance must take place, but the order in which they are accomplished seems less important. The Joseph story ends, unlike most other stories of sibling animosity in Genesis, with a happy conclusion. While Joseph insists that what has transpired is the result of God’s will, the text itself shows that reconciliation is not a matter of God’s will but rather the result of human action.  So the first lesson to be learned here is that if we hope for reconciliation within our workplaces or families, it is up to us to take the necessary steps.

               There is a second and related point. Bereshit is a book about hope, not optimism. Optimism is the belief that things will get better, while hope is the faith that through action, we can make things better. Hope is the hallmark of Jewish tradition, and hope is what preserves us as families and as a People.

Finding Our Courage

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.

Gen. 46:33-34 “And it will happen that when you see Pharaoh, he will ask ‘What is your occupation?’ And you will say, ‘Your servants are keepers of cattle from our youth until the present, as have been our fathers’…for every shepherd is an abomination to the Egyptians.”

                We reach the dramatic apogee of the story of Joseph and his brothers with this week’s reading. All at last seems well between Joseph and his family and for the future of the clan in Egypt. And then, Joseph tells his brothers not to tell Pharaoh what their true profession is (shepherds, because, allegedly, shepherds are detested by Egyptians).  Nevertheless, when the brothers actually encounter the Ruler of Egypt, they explain that they are indeed shepherds.  Pharaoh not only fails to reject them, but actually offers to hire them to look after his own flocks.

               Why first did Joseph suggest that his brothers withhold the truth from Pharaoh about the source of their livelihood? Was he afraid of the embarrassment that a “noble Egyptian” would face when it became known that his brothers were simple shepherds? Was he a bit less secure in his position than we might have assumed? Whatever motivated Joseph’s suggestion, the brothers ignored it. They tell Pharaoh that they are shepherds and are assigned the best pastures in the land. Joseph’s potential concerns are revealed to be without merit.

               This lack of certainty about one’s status has been a common feature of Jewish identity in the Diaspora. Jews have almost always felt insecure; at those times when they felt most secure, the results were often horrendous. Even in the enlightened United States of the 21st century, we remain acutely sensitive to indications of anti-Semitism. Joseph dealt with his fears by securing land and opportunity for his family. We can deal with our own doubts by supporting the State of Israel and those organizations which remain vigilant against the curse of anti-Semitism. We can never be really safe, but we can be secure in our ability to fight the lies and injustice levelled against us.