The confrontation of Joseph and his brothers is usually interpreted as showing Joseph, the constantly just, putting his brothers to the test and changing their personalities. I believe that, on the contrary, the great changes in personality are Joseph’s and I would like to outline them briefly.
The great events through which the people of Israel came into nationhood began with petty human failings - a father’s favoratism, a boy’s egotism, sibling jealousies. In the introductory section of the narrative (37.1-11) we see these petty failings escalating into monstrous crimes. The father’s preference for one son grows into the giving of an explicit mark of exalted status. Joseph’s “tattling” on his brothers turns into fantasies of ruling over them. The dream picturing the brothers’ sheaves bowing to Joseph’s sheaf is soon followed by a dream in which the whole cosmos bows to Joseph himself. The brothers’ resentment at Joseph’s preferential treatment is first expressed only by sullenness, but turns into such violent hatred that it very nearly results in fratricide.
Joseph, as portrayed in the introduction, is certainly an unsympathetic character, spoiled and vainglorious. Immediately after the introduction, as the action begins, we get a glimpse of a nicer part of Joseph’s personality. When his father suggests he go to his brothers in Shechem (today’s Nablus - makom mezuman lepur’anuyot, say the Rabbis), he answers with an immediate “hineni, Here I am.” We cannot help thinking of his ancestor Abraham’s same response when called on to sacrifice his son. Both Abraham and Joseph had long walks to complete before they would reach their destination. Here the narrative emphasizes the length of the journey by repetition of the name Shechem (12-14). Indeed when Joseph got there and discovered his brothers had gone on, he had an excellent opportunity to avoid what he must have known would be an extremely unpleasant meeting at best. Whatever we think of Joseph’s personality at this time, we must admit that he is loyal to his father.
At the end of chapter 37, as Joseph disappears from the scene and the narrative turns to events in the life of Judah, we expect never to hear of Joseph again. We are pleasantly surprised, however, in chapter 39 not only to find Joseph alive in Egypt, but a handsome and admirable young man, an ish matzliach (39.2). We see him resisting two of the great temptations in life, money (39.6) and sex (39.7-12), for which he earned his title “hatzadik, the just.” He handles the affairs of his masters brilliantly, and charms everyone he meets. And so when at the end of chapter 40 he disappears again into an Egyptian prison (the narrator calls it a “guard house.” To Joseph it’s a “pit,” 40:15), and the scene shifts to the Egyptian royal court, we do not at all expect to lose sight of him. Though the butler may very decidedly forget him (vayishkachehu, 40.23), we do not. Indeed, when in the very next verse we read that Pharaoh had a dream, we know right away that the “ba’al hachalomot, dream-man (37.19)” Joseph will soon appear. He does, all cleanly shaven, and newly apparelled. The same charm that so impressed Joseph’s two former masters now sweeps Pharaoh off his feet. In excellent mock modesty, Joseph avers that only God can interpret dreams, and offers his services. He tops this bit of arrogance by not merely interpreting the dreams, but actually daring to give the king of Egypt some unsolicited advice on how to run his country. When he tells Pharaoh that he should find some “wise and understanding man,” he virtually points a finger at himself.
When Joseph is appointed to the highest administrative post in Egypt he becomes a prototype of the Galut Jew who “makes it” in the alien environment. First of all he undergoes the classic pattern of the assimilation. The rabbis commented that the people of Israel deserved to be redeemed out of Egypt because they preserved their names, their dress, and their language. Not so Joseph. He receives a new name, Tzafenat Pa’neach (41.45), he receives new robes of fine linen (41.42), and he no longer admits to knowledge of the Hebrew language (42.23). He intermarries with one of the highest ranking Egyptian families, taking to wife the daughter of none other than the priest of On. (The Bible never refers to her as anything but that - 52.45, 52.) Not only does the formerly loyal son not care to inform his grieving father of his good fortune, but he names his sons to commemorate his having completely forgotten his father’s house (41.51). Whatever admirable qualities we find in Joseph, we must admit that he has lost all his loyalty to his father.
Just at the point when Joseph reaches the peak of his career in the foreign country, he is brought into confrontation with his past. The same agency which served as the cause of his meteoric rise, the famine, now serves to bring his brothers to him. When they do come before him, his immediate reaction is withdrawal and non-recognition. The narrative puts much emphasis on his refusal to recognize, acknowledge his brothers (42.7-8 vayakaer, vayitnaker). He instinctively begins to take his revenge in a physical way - clapping his brothers into jail (42.17). In the first interview Joseph is not moved by any positive emotion at the sight of his brothers. At successive interviews we see him becoming progressively more moved. In the second meeting, three days after the first, Joseph is moved to tears, and turns around in his chair to avoid being noticed (42.18-24). At the third interview Joseph is so moved that he must leave the room to cry and even then cannot reenter before he washes his face (43.30-31). By the fourth interview Joseph breaks down completely (45.1-2). The change and growing intensity of his emotions is indicated by an external symbol - the gifts. The first time Joseph sees the brothers he puts them in jail; the second time, he secretly returns their own money; the third time, he gives them gifts in addition to the money; and the fourth time, he offers “the best of Egypt” (45.18).
When Joseph is appointed to the highest administrative post in Egypt he becomes a prototype of the Galut Jew who “makes it” in the alien environment. First of all he undergoes the classic pattern of the assimilation. The rabbis commented that the people of Israel deserved to be redeemed out of Egypt because they preserved their names, their dress, and their language. Not so Joseph. He receives a new name, Tzafenat Pa’neach (41.45), he receives new robes of fine linen (41.42), and he no longer admits to knowledge of the Hebrew language (42.23). He intermarries with one of the highest ranking Egyptian families, taking to wife the daughter of none other than the priest of On. (The Bible never refers to her as anything but that - 52.45, 52.) Not only does the formerly loyal son not care to inform his grieving father of his good fortune, but he names his sons to commemorate his having completely forgotten his father’s house (41.51). Whatever admirable qualities we find in Joseph, we must admit that he has lost all his loyalty to his father.
Just at the point when Joseph reaches the peak of his career in the foreign country, he is brought into confrontation with his past. The same agency which served as the cause of his meteoric rise, the famine, now serves to bring his brothers to him. When they do come before him, his immediate reaction is withdrawal and non-recognition. The narrative puts much emphasis on his refusal to recognize, acknowledge his brothers (42.7-8 vayakaer, vayitnaker). He instinctively begins to take his revenge in a physical way - clapping his brothers into jail (42.17). In the first interview Joseph is not moved by any positive emotion at the sight of his brothers. At successive interviews we see him becoming progressively more moved. In the second meeting, three days after the first, Joseph is moved to tears, and turns around in his chair to avoid being noticed (42.18-24). At the third interview Joseph is so moved that he must leave the room to cry and even then cannot reenter before he washes his face (43.30-31). By the fourth interview Joseph breaks down completely (45.1-2). The change and growing intensity of his emotions is indicated by an external symbol - the gifts. The first time Joseph sees the brothers he puts them in jail; the second time, he secretly returns their own money; the third time, he gives them gifts in addition to the money; and the fourth time, he offers “the best of Egypt” (45.18).
After the reconciliation with his brothers, Joseph becomes the prototype of another Galut Jew, the successful man who uses his influence in high circles for the good of his people. Joseph has finally matured. He had been loyal to his primary family. When snatched from it and thrown into an alien environment, he became very successful in it, at the expense of complete rejection of his past. Finally, when his past comes before him, he makes his judgment. It was a painful one at first, but successfully accomplished.
Rabbi Ranon Katzoff, a former Yavneh vice-president, is an assistant professor in City College’s Classics department.
YAVNEH STUDIES IN PARASHAT HASHAVUA, edited by Joel B. Wolowelsky, was a 1969-72 project of YAVNEH: THE RELIGIOUS JEWISH STUDENTS ASSOCIATION. The bios here are as they were at the time of the original publication. For a history of YAVNEH, see Benny Kraut, The Greening of American Orthodox Judaism: Yavneh in the 1960s (Cincinnti: Hebrew Union College Press, 2011).