"Let Pharaoh now select a man who is discerning and wise and set him over the land of Egypt…" (Genesis 41:33).
The sages detect a curious development in chapter 41 of Genesis where Joseph is brought before Pharaoh to interpret the ruler’s dreams.
Can you pick it? Read chapter 41 of Genesis for yourself, and ponder the sacred text, ideally with a Torah-study partner.
Yes, Joseph interprets the dream, as commanded. But then he takes a further step, an extremely bold one, that was not part of his summons to appear before Pharaoh. Joseph launches into concrete advice as to how Pharaoh should prepare for, and ultimately survive, the devastating famine that is about to hit Egypt, as symbolically foretold in Pharaoh’s dream.
In Jewish tradition, we find the sages noting the inappropriateness and danger of this unsolicited act of giving advice, especially for one who, a short time ago, was holed up in the palace dungeon, imprisoned for being (unjustly) accused of advances towards Pharaoh’s wife! What on earth was Joseph thinking, wonder the sages. Having already narrowly escaped with his life, why would he think it to be a good idea to be so pertinent as to tell Pharaoh, the most powerful man in Egypt, what to do? And where did he find the nerve to do it? [1]
As always, there are differing opinions in Jewish tradition. One aspect of the debate revolves around the question as to whether it was actually advice that Joseph offered. The Ramban [2] argues that Joseph was not giving advice, he was simply continuing the interpretation of the dream, an act which, in this context, would have been acceptable to Pharaoh.
Do you agree? (Re-read the text carefully.) Not all Torah commentators do. As if responding to the weakness in his own argument, Ramban also offers this surprising, and somewhat jarring, opinion: Joseph was deliberately promoting himself. He was setting up a situation whereby he would appear to Pharaoh as ‘the best man for the job’, and hence rise to power in Egypt.
The problem with this view is that it contradicts everything we know about Joseph’s behaviour since his arrival in Egypt. Far from being opportunistic, he is the epitome of selflessness and humility, upholding the authority of the Creator above all else. Pharaoh himself responds favourably to this quality in Joseph (“Is there anyone like this… with the spirit of God in him?” 41:38).
In Jewish tradition, there is also found the creative interpretation of the Midreshei Torah [3] which points to Pharaoh’s repeated statement to Joseph (40-41):
“You shall be in charge…”
“Observe, I have placed you in charge of the entire land of Egypt”
and suggests that Pharaoh had to repeat himself due to Joseph’s utter surprise and disbelief that he would find himself promoted to such a lofty station in the Egyptian kingdom!
What, then, is a more plausible interpretation of Joseph’s boldness in giving unsolicited advice to Pharaoh?
Abravanel [4] offers this: “The advice was prompted from beginning to end by the Holy Spirit. The prophet cannot keep back his prophecy and must unburden himself. Cf. Jeremiah 20:9.”
In this view, Joseph is neither impertinent nor sets out to be brave; he is simply faithful. His advice to Pharaoh is best read as fidelity to the word of God and willingness to be propelled by its insistent, lifegiving power.
What do you think of Abravanel’s solution, and the other interpretations found in Jewish tradition? Contribute your own searching questions and creative reflections with a close reading of the sacred text. Enter the Torah dance!
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This Light of Torah reflection is guided by the work of Nehama Leibowitz, New Studies in Bereshit (New York: Lambda, npd) 443-450. Leibowitz was a great Torah teacher in 20th-century Israel.
Ramban: Rabbi Moshe ben Nahman or Nahmanides (1194-1270), a leading philosopher, physician, Torah commentator and kabbalist (mystical interpreter) in medieval Spain.
A commentary by Rabbi Anselm Solomon Astruc, thought to be a victim of a Christian pogrom in Barcelona, 1391.
Abravanel Don Isaac (1437-1508). Spanish-Jewish Torah commentator, philosopher and statesman. Suffered expulsion in 1492 along with tens of thousands of other Jews.
Bibliography: Nehama Leibowitz, New Studies in Bereshit (New York: Lambda, npd) 443-450. Scripture translation by Rabbi Chaim Stern (1999) in Tamara Cohn Eskenazi and Andrea L. Weiss, eds., The Torah. A Women’s Commentary (New York: URJ Press and WRJ, 2008).
© Teresa Pirola, 2024. lightoftorah.net This article may be reproduced for non-commercial use with acknowledgement of website.
Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on Torah with the help of Jewish insights. The reflection above refers to Parashat Mikeitz (Genesis 41:1 - 44:17), the Torah portion read for this Sabbath in the Jewish liturgical cycle.
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