This week’s portion – Mi’Ketz (literally, “at the end of”) – is a fascinating study in opposites, when compared with last week’s potion. In fact, the two seems to be quite the mirror image of each other.
Take the relationship between Joseph and his brothers. Last week, we read how the Brothers despised Joseph and tortured him in many a way (both active and passive) – finally almost killing him and then abandoning him in the desert. This week, instead, we read how Joseph – who knows all too well that revenge is a dish best served cold – tortures his brothers back, crudely, slowly, and meticulously over a period of several months, more than thirteen years after he has seen them last. This should serve as an important lesson to all “big brothers (and sisters)” out there: be very careful how you treat your little siblings…
Or take Joseph himself. Last week, we read about how he descended to the lowest places imaginable – first thrown by his brothers into a “pit” in the desert all by himself (just try to imagine being in such a barren grave – if only for a few moments); then thrown in jail, for several years, in a foreign country no less (the regional superpower Egypt). This week, conversely, we read about Joseph as the most prominent, powerful, and influential figure in all of Egypt, second only to Pharaoh himself (which was not only King, but also a kind of God). This should serve as a lesson of another nature, and a very powerful one. Even if we fall into a pit, or spend some years in jail – there is no telling what the future holds. (Note, however, that Joseph was innocent in both cases (“for I have one nothing” Gen. 40:15); this is no license to do wrong.)
And finally, think about Dreams. Last week we saw how dreams, by and large, brought misery upon Joseph, both when he divulged their content to his brothers, and when he solved the ones in jail (since they promised to save him following his interpretation, a promise they did not keep for over two years). This week, the opposite is true: Joseph’s ability to “solve” (interpret) Pharaoh’s dreams grants him the special title “Zaphnat Pa’a’ne’ach” (which none of the 10 traditional translation dare attempt to translate, and which means, approximately – “he who can decipher the deepest secrets”), and otherwise enables to become in charge on all of Egypt. Here, too, is a teachable moment: If you are very passionate about something, even if it brings you much misery in the beginning (like, for example, the crazy idea to write a blog on the Portion every single week), stick to it – perhaps good things will come.
But this week’s lessons do not end here. Here are some others. First, “spread your bread.” The wisest of all persons, the author of Kohelet (Ecclesiastes 11:1) has taught us: “Spread your bread upon the waters, for after many days you shall find it.” In essence, that means that you should never hesitate to do your best today, even without a prospect of an immediate reward; that reward may come “after many days.” And indeed, Joseph has solved the dreams of fellow inmates in the jailhouse despite the fact that there could be no immediate benefit from that. He did ask, however, that those persons “would remember him” and bring him out of jail, when the appropriate time comes. And it did – more than two years later. (Interestingly, the person who mentions Joseph’s name to Pharaoh – the same Minister whose dream Joseph solved in jail – begins his statement to the King with the famous words “My sins I bring before you today…” (Gen. 41:10). The “sins” he talks about are usually attributed to his own sins, the one that put him in jail in the first place; but in a deeper sense, they relate to the sin he committed towards Joseph – breaking his promise to mention his name to Pharaoh).
Second, the lesson of seizing the moment. The Romans told us to seize the day – carpe diem; but way before that, our sages asked rhetorically “if not now, when?" (Pirkei Avoth 1:14). Joseph performs an incredible feat: he solves a royal dream, a dream no other person – including all the wise of Egypt – was able to solve (the dream about the seven good years followed by the seven bad years). But – and this is important – Joseph doesn’t stop there. Immediately following his interpretation, ad-lib, he outlines a comprehensive plan to combat the emerging crisis. That way, he helps the King not only to understand the meaning of his dreams but also to overcome the emergency they bring about. For this (and not only for his interpretation) he is rewarded with the title of Second only to the King. So next time your boss calls you to explain a certain point in your (or someone else’s) memo – go ahead, save the moment and outline for her what are the best ways to solve the crisis that is coming about.
And finally, the lesson of understatement. In the Talmud (Brachot 35) we find that “the righteous ones, their work is done by others.” Note that after solving Pharao’s dreams, Joseph offers to Pharaoh to appoint “a wise and smart person all over the land of Egypt” (Gen. 41:33). Now recall Joseph’s situation at that point: He is only thirty years old (Gen 41:46), a “young boy” according to the person who introduced him to Pharaoh (Gen. 41:12); he has just spent several years in jail (and technically, although he changes his clothes and got his first shave in years, he is still a prisoner); he was wrongly accused (twice), and suffered quite substantially for it. Yet he never asks for a position, never asks to be rewarded, never pleads to be released from Jail. Instead, he focuses on how he, the young man, can help Pharaoh, the King of Egypt. And for that, for never even suggesting that it would be him, Joseph, who should be appointed by the King to resolve the problem he has just outlined, Pharaoh rewards him with the greatest of all rewards: “There is no wiser and smarter than you” says Pharaoh to Joseph while giving him his own royal ring (Gen. 41:40-42); from now on, “without your permission, no one would as much as lift his arm of feet in the entire land of Egypt.” (Id, 42). Well said.
Shabat Shalom.
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