Category Archives: Joseph

5784, AI art, Genesis, Joseph, Judah, Kli Yakar 2, Parsha, Vayigash

Plausible Deniability (Vayigash)

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Print version: Kli Yakar Vayigash

Plausible Deniability (Vayigash)

A politician thinks of the next election. A statesman, of the next generation. -James Freeman Clarke

I don’t recall the first time I heard the term ‘plausible deniability’ in reference to politicians, but I knew instantly that there was a deep truth to the concept. I recall with some fascination and even a little pleasure the shame and embarrassment WikiLeaks had caused to politicians and leaders across the globe. Political leaders have consistently been the subject of ridicule, but with some of their darker secrets and malfeasance laid bare, it casts an even less attractive light as to their actions and what they knew, as opposed to their claims of what they didn’t know.

However, Rabbi Shlomo Ephraim of Prague, the Kli Yakar (1550-1619) is highly sympathetic to politicians and teaches proper protocol for conversing with them and even accusing them if matters must go so far.

In Genesis 42, Joseph has taken his charade to the breaking point. He is still unrecognized by his brothers in his role as the Egyptian Viceroy. He has falsely but successfully incriminated his younger brother Benjamin as having stolen his goblet and decreed a life sentence of slavery upon him. Joseph magnanimously clears the other brothers of any blame and allows them to freely return to their father Jacob in Canaan.

At this point, when all hope is lost of freeing Benjamin and preventing the heartbreak and potential death of their father from such a development, Judah, the nominal leader of the brothers, approaches Joseph.

According to the Kli Yakar on Genesis 42:18, Judah requests a private audience. Joseph allows Judah to approach. Judah whispers his accusation in Joseph’s ear, laying out the charade, hinting to Joseph that there was some foul play in Benjamin’s case and then offering himself as a replacement for the hapless Benjamin.

The Kli Yakar learns from Judah’s approach the necessity of discretion when dealing with government officials. It is dangerous to shame them or place them in an awkward situation. There is value in whispering a comment to them that only they will hear and that they could plausibly deny thereafter.

Judah’s approach is effective. Joseph breaks down and emotionally reveals himself to his long-lost brothers for a heartfelt reconciliation.

I’m sure our current politicians would love counterparts as sensitive and discrete as Judah.

May God keep us away from politicians in the first place, but if we have to deal with them, may we do so intelligently and escape unscathed.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Captain Netanel Silberg hy”d of Alon Shvut.

5784, AI art, Genesis, Joseph, Miketz, Parsha

The Missing Spy (Miketz)

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Print version: Kli Yakar Miketz

The Missing Spy (Miketz)

 To know how to disguise is the knowledge of kings. -Cardinal De Richelieu

Missing Spy

The last time Joseph’s brothers had seen him, they had thrown him into a pit and planned to sell him into slavery. Twenty-two years later, when famine brings them to Egypt, the Midrash says that the ten brothers entered Egypt through different entrances and searched for Joseph in the hopes of finding him. Benjamin, the youngest brother, and Joseph’s only full brother, stayed by their father Jacob’s side.

Joseph, who is now Viceroy of Egypt and who has taken personal charge of food distribution recognizes his long-lost brothers, but they don’t recognize him. He accuses them of being spies. They explain that they are all brothers, that one (Joseph) is missing and that the youngest, Benjamin, stayed at home.

On the surface, the reader, knowing that the brothers’ claims are true, may find Joseph’s accusations ludicrous. Joseph ignores the brothers’ arguments and uses his power to bully them into accepting his verdicts.

However, Rabbi Shlomo Ephraim of Prague, the Kli Yakar (1550-1619) on Genesis 42:9 explains that Joseph had a strong, valid, and legally compelling argument.

Joseph accuses the brothers of two different espionage crimes: information gathering, by mixing with merchants and the local population; and reconnoitering, by entering the city from ten different entrances and surveying the city for weak points. They did not deny either act but gave a different rationale, that of searching for their missing brother.

The linchpin of the argument is that there is a youngest brother, Benjamin, still at home. Joseph argues that Benjamin must have also been a spy and went back to report on the interim findings. Therefore, the only way to prove the veracity of the brother’s argument would be for Joseph to cross-examine Benjamin personally and find witnesses to see if he had been in the city previously (presumably spying) or not. The brothers had no way to prove Benjamin had not been there, so therefore they had little choice but to submit to this judgment and eventually bring Benjamin down to Egypt to end the trial and clear their names.

Joseph’s stratagem is successful. The accused missing spy is brought to him, and Joseph continues the subterfuge leading to the eventual reconciliation of Jacob’s children.

May all intrigue in our lives have a happy ending.

Shabbat Shalom

Ben-Tzion

Dedication

On the marriage of Avivit Gandelman and Amit Kofman. Mazal Tov!

5783, Bat Ayin, Genesis, Jacob, Joseph, Parsha, Vayechi

The Yoke of Monarchy (Vayechi)

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The Yoke of Monarchy (Vayechi)

There is something behind the throne greater than the King himself. -William Pitt The Elder Chatham

Jacob is on his deathbed and calls his sons together for a final farewell. He shares his parting words; some are harsh reprimands, and some are effusive blessings. The son who receives the most fulsome blessings is Joseph, Jacob’s favorite. Following is a part of the blessing

“The God of your father’s [house], who helps you,

And Shaddai who blesses you

With blessings of heaven above,

Blessings of the deep that couches below,

Blessings of the breast and womb.

The blessings of your father

Surpass the blessings of my ancestors,

To the utmost bounds of the eternal hills.

May they rest on the head of Joseph,

On the brow of the elect of his brothers.”

The Bat Ayin on Genesis 47:31 wonders as to why, besides being Jacob’s favorite son, does Joseph receive such a magnanimous blessing and such respect from Jacob, to the point that Jacob bows down to Joseph, indicating that he considered Joseph to have the attribute of Kingship.

He explains that there was something unique about Joseph that led him to such wild success in life, including becoming the de facto ruler of the Egyptian empire, as well as receiving Jacob’s eternal blessings and his deference. What made Joseph stand out is that he always kept in mind that God was his King and nobody else.

When Joseph is seduced by Potiphar’s wife, Joseph remains steadfast and keeps front and center his obedience and allegiance to God. Even when he is miraculously freed from his incarceration and brought before Pharaoh, Joseph doesn’t forget for a moment that God is in charge, nor does Joseph hesitate to state so to Pharaoh. That steadfast devotion to the true Monarch of the World is what ironically liberates him from any other monarch or servitude. By placing himself squarely under the yoke of God, he frees himself from the yoke of labor or human servitude. He no longer needs to worry about his physical sustenance nor human rulers. That is an aspect of Kingship that Jacob saw in Joseph and bowed towards.

May we find ways to increase our service to God and reduce our subservience to material masters.

Shabbat Shalom,

Ben-Tzion

Dedication

To the British Chief Rabbi, Sir Ephraim Mirvis, on being knighted by King Charles III.

5783, Bat Ayin, Genesis, Joseph, Judah, Parsha, Vayigash

Utter Confusion (Vayigash)

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Utter Confusion (Vayigash)

When a man’s knowledge is not in order, the more of it he has, the greater will be his confusion. -Herbert Spencer

Joseph, in his role as Viceroy of Egypt, and still unrecognized by his brothers, has orchestrated an elaborate charade to implicate their younger brother, Benjamin, in the theft of his silver goblet. Joseph announces that Benjamin will remain in Egypt as Joseph’s slave and that the other brothers are free to return home to their father Jacob in Canaan.

Brother Judah, in a great act of repentance for having sold Joseph into slavery, steps forward and confronts the Viceroy/Joseph in an attempt to rescue Benjamin. Judah altruistically offers himself as a slave in place of Benjamin. At this point Joseph, overcome with emotion, reveals himself as their long-lost brother and the family is happily reunited.

The Bat Ayin on Genesis 44:18 examines Judah’s speech to the Viceroy/Joseph and focuses on the part where Judah says to Joseph “because you are like Pharaoh.” The verse is making an equivalence between the righteous Joseph and the (ultimately) evil Pharaoh. The Bat Ayin explains that when Israel is in exile, there is no visible difference between the righteous and the evil. This is in contrast to when Israel is redeemed and in its own land with a greater revelation of God’s presence. In such a reality God more readily shows His pleasure with the righteous and with His more visible blessings they ascend in their righteousness. The evildoers in such a reality descend and are punished more clearly for their sins.

However, the current reality of exile is that God’s presence is significantly hidden. As a result of that, the clearly righteous can be wracked with travails, while evildoers enjoy the blessings and bounty of this world. Our experience is that God can be so obscured that there is no apparent difference between the fate of the righteous and the evil. There is utter existential confusion regarding good and evil, reward and punishment, and God’s involvement in our lives. In such a reality it becomes easy to equate a righteous Joseph with an evil Pharoah.

Nonetheless, the confusion of the world doesn’t absolve us from pursuing good and believing in God’s benevolent presence. Sometimes He even lets us peek behind the curtain and get a glimpse of His handiwork. In fact, the more we believe in Him, the more He shows Himself.

May we get more glances of clarity within the confusion of our times.

Shabbat Shalom,

Ben-Tzion

Dedication

To the new project of replenishing the Kinneret (Sea of Galilee) with desalinated water from the Mediterranean Sea. https://www.timesofisrael.com/pioneering-plan-inaugurated-to-top-up-sea-of-galilee-with-desalinated-water/

5783, Bat Ayin, Genesis, Joseph, Miketz, Parsha

Giving the Benefit of the Love (Miketz)

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Giving the Benefit of the Love (Miketz)

Love is the affinity which links and draws together the elements of the world… Love, in fact, is the agent of universal synthesis. -Pierre Teilhard de Chardin

At the end of the previous Torah portion, Joseph correctly interprets the dreams of his jail mates, Pharoah’s butler (who is pardoned and reinstated) and Pharaoh’s baker (who is found guilty and executed). In the current Torah portion, thanks to that display of insight, Joseph is called upon to interpret the dreams of Pharoah himself. It’s an opportunity that answers Joseph’s prayers, releases him from incarceration, and elevates him to the role of Viceroy of the Egyptian empire.

Using Joseph’s story as a springboard and looking at the Hebrew etymology of the words butler (saar hamashkim) and baker (saar haafot) the Bat Ayin on Genesis   examines further the divine mechanics of prayers being answered. He differentiates between those who are more deserving like the butler and those who are less, like the baker.

The root for the word butler, shk, is the same as the root for kissing. The root for the word baker, af, is the same as the root for anger. The Bat Ayin explains that when someone is on God’s good side, it’s as if God is “kissing” the person and their prayers are more easily answered. When someone isn’t really listening to God, it incites God’s “anger” and separation from God, making his prayers much less effective. However, the Bat Ayin states that there is a remedy: if one somehow “joins” with all of Israel in one’s prayers.

The most effective way to “join” all of Israel, is to love everyone of Israel. The only way to love everyone of Israel is to give everyone the benefit of the doubt. By giving everyone the benefit of the doubt, it enables the ability to love everyone. When a person loves all of Israel then they are connected to all of Israel, and no matter how undeserving that individual is, they reach the level of “kissing” God and that opens the gateways of prayers, acceptance, and blessings.

May we learn to be more loving as well as giving people the benefit of the doubt.

Shabbat Shalom and Chanuka Sameach,

Ben-Tzion

Dedication

To the lighting of the Menorah of Rabbi Baruch and Rachel Posner of the iconic picture in Nazi Germany. It was lit by their grandson in front of the German Prime Minister and his wife, in his grandparents’ home in Kiel, Germany, where the original picture was taken.

 See below picture and link to article about it:

https://www.theguardian.com/world/2022/dec/18/photo-taken-by-rabbis-wife-in-1931-symbolising-jewish-defiance-of-the-nazis-comes-home

5783, Bat Ayin, Genesis, Joseph, Parsha, Vayeshev

Dangerous Spiritual Success (Vayeshev)

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Dangerous Spiritual Success (Vayeshev)

Success is a lousy teacher. It seduces smart people into thinking they can’t lose. -Bill Gates

The Torah builds up and then describes a frightening scene of brotherly hatred. Joseph is Jacob’s favorite son. To compound the insult to Jacob’s other children, Joseph describes to them, not one, but two dreams that hint at his eventual leadership of all his brothers. Later, when Jacob sends Joseph to check on the wellbeing of the brothers and their sheep, the brothers plot to kill Joseph as he approaches them.

At the last moment, instead of directly killing him, they throw him into an empty well. The Torah, which is typically thrifty in the use of extra words tells us that “the well was empty, it had no water.” It would seem obvious that if it’s empty, there wouldn’t be any water in it. Many commentaries expound on this seeming redundancy in the verse.

The Bat Ayin on Genesis 37:24 uses the verse as a springboard to discuss some of the ways we fool ourselves into unhealthy behavior, even, or especially, when we start off on the right path. He explains that our evil inclination will start off by having us consider all of our good traits and accomplishments, and that we should be proud of them. However, that is just the beginning of the insidious strategy. The second part is that our evil inclination, having achieved a feeling of pride for our legitimate traits and accomplishments, will then have us develop pride in things that we haven’t reached or achieved. This strategy is hinted at in the description of Joseph in the well. The first part, “the well was empty,” mirrors a person’s spiritual reality and the pride they feel in the success they’ve achieved so far. The second part, “it had no water,” is the delusion we have once we live too much off feelings of spiritual success.

The Bat Ayin suggests that the remedy is to return to a humbler approach, where though we can be happy about and celebrate our successes, we must realize that even our successes are thanks to God and are in His hands and therefore we should circumscribe any undue pride even in successes we’ve achieved.

May we have many successes to be humble about.

Shabbat Shalom,

Ben-Tzion

Dedication

To the Lawrence Livermore National Laboratory for their significant fusion ignition breakthrough.

5782, Chidushei HaRim, Genesis, Jacob, Joseph, Parsha, Vayigash

Saved from Exile (Vayigash)

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Saved from Exile (Vayigash)

The salvation of this human world lies nowhere else than in the human heart, in the human power to reflect, in human meekness and human responsibility. -Vaclav Havel

After twenty-two years of mourning, Jacob discovers that his beloved son Joseph is alive. Not only is Joseph alive, but amid a global famine Joseph is also the Viceroy of Egypt and the man in charge of the world’s supply of grain. Joseph, with Pharaoh’s blessing invites Jacob with his entire family to relocate from Canaan to the land of Goshen, the most attractive area in Egypt.

Jacob leaves Canaan with the whole family. The night that he is about to cross from Canaan into the Egyptian lands God appears to Jacob. God tells Jacob not to worry:

“Fear not to go down to Egypt, for I will make you there into a great nation. I Myself will go down with you to Egypt, and I Myself will also bring you back; and Joseph’s hand shall close your eyes.”

The Chidushei HaRim on Genesis 46:4 wonders as to the unusual phrase that “Joseph’s hand will close your eyes.” Why is that good and how does it comfort Jacob?

He explains that one of the defining aspects of Joseph was his fortitude to withstand the enticement of Potiphar’s wife and to remain holy and dedicated to God’s precepts. Whenever that aspect of Joseph is present among the Jewish people and they find themselves in danger or exile, it is Joseph’s “hand” that will protect and save them. It is the commitment to a higher standard in our relations that will call down a higher level of divine involvement. God in a sense is telling Jacob that Joseph’s strength of character will ensure that his descendants will return to their home from the Egyptian exile.

The concept of family purity, of correct monogamous relationships, of not wreaking havoc on the bonds of marriage invokes Joseph’s great power and merit. That merit affords us an added measure of intervention, of taking us out of the dangers and personal exiles we find ourselves in.

May we cherish the bonds of marriage and merit to be redeemed from our exiles.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Rabbi Gideon Perl zt”l, Rabbi of Alon Shvut and Gush Etzion.

5782, Chidushei HaRim, Genesis, Joseph, Miketz, Parsha

Blessed Limbs (Miketz)

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Blessed Limbs (Miketz)

Even as a tortoise draws in its limbs, the wise can draw in their senses at will. -Bhagavad Gita

Joseph’s story is perhaps one of the most dramatic and incredible rags-to-riches stories in history. In the space of a few minutes, he goes from being a destitute, abandoned, and imprisoned slave to being the Viceroy of the Egyptian Empire, the mightiest empire on the planet at the time. We can only be amazed at his composure when he is suddenly brought from his dungeon before Pharaoh, the mightiest man on Earth, and all of his advisors and he is asked to decipher Pharaoh’s cryptic dream.

Joseph correctly interprets Pharaoh’s dream, predicting the coming years of plenty to be followed by famine. He astutely recommends that Pharaoh should stock the surplus from the years of plenty in preparation for the years of famine. He adds that someone should be in charge and bear responsibility for the nationwide effort. Pharaoh and his advisors can’t think of anyone better than Joseph and thus he’s appointed to the position of Pharaoh’s right-hand man.

The language used to describe Joseph’s newly bestowed powers are interesting:

“You shall be in charge of my court, and by your mouth shall all my people be directed.

And removing his signet ring from his hand, Pharaoh put it on Joseph’s hand; and he had him dressed in robes of fine linen, and put a gold chain about his neck.

Without you, no one shall lift up hand or foot in all the land of Egypt.”

The Chidushei HaRim on Genesis 41:40 wonders as to why the Torah refers to various body parts when describing Joseph’s role. Mouth, hand, neck, foot all receive mention. He takes us back to Joseph’s incident with Potiphar’s wife and how Joseph resisted her constant seduction. Because Joseph did not sin with any of his body parts, he merited that he should be rewarded through his body parts. The mouth that didn’t kiss Potiphar’s wife would command the Egyptian nation.

Joseph’s strength and control of his limbs purified them and allowed them to be the conduit for great blessings and success.

May we remember who should be in control of our limbs.

Shabbat Shalom and Chanukah Sameach,

Ben-Tzion

Dedication

To the Yeshiva University Maccabees’ winning streak. Look them up.

5782, Chidushei HaRim, Genesis, Joseph, Parsha, Vayeshev

Daily Seductions (Vayeshev)

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Daily Seductions (Vayeshev)

The most important of life’s battles is the one we fight daily in the silent chambers of the soul. -David O. McKay

Joseph, who was sold by his brothers as a slave, ends up serving in the house of Potiphar, a powerful minister in Pharaoh’s empire. By biblical accounts, Joseph was extremely handsome and his good looks attracted the attention of Potiphar’s wife who attempted to seduce him on a daily basis.

The Midrash has some fascinating suggestions as to one of Potiphar’s wife’s underlying motivations. The Midrash explains that Potiphar’s wife had some sort of vision that her line and Joseph’s were meant to be joined. Based on that vision, she continuously tried to seduce Joseph. As it turns out, there was some truth to her vision, but she wasn’t the one who was meant to actualize it. Rather that vision was fulfilled years later through her daughter, Osnat, who eventually marries Joseph and gives birth to Potiphar’s wife’s grandchildren.

The Chidushei HaRim on Genesis 39:10 adds, that Joseph likewise had a similar premonition that Potiphar’s wife’s attentions had some divine or prophetic element to it. However, he wasn’t sure if the attention was something he was meant to act on or not. He wasn’t sure if the attraction of Potiphar’s wife came from his good inclination or his evil inclination.

However, when he saw that her seduction was a daily occurrence, he understood that the evil inclination was pushing this relationship. The Chidushei HaRim states that when the good inclination tries to persuade us to do something, it pushes once. If we don’t seize that good initiative or opportunity, it will seldom present itself again. However, the evil inclination attempts to entice us daily. When Potiphar’s wife accosted Joseph every day, it became clear that it was really the evil inclination at work.

May we stand strong in front of our daily temptations and take advantage of the fleeting opportunities to do the right thing.

Shabbat Shalom,

Ben-Tzion

Dedication

To giving thanks. It should be a daily exercise.

5781, Bechor Shor, Benjamin, Genesis, Jacob, Joseph, Judah, Paintings, Parsha, Vayigash

Fake Righteousness (Vayigash)

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Fake Righteousness (Vayigash)

Keep thy smooth words and juggling homilies for those who know thee not. -Lord Byron

Joseph has finally sprung his trap, while his brothers still haven’t discovered that he, the Viceroy of Egypt, is their long-lost brother. Joseph got them to bring brother Benjamin to Egypt, and he had incriminating evidence placed among Benjamin’s belongings. The brothers, not realizing they were being set up, had brazenly declared that if Joseph’s men would find the thief in their midst, the thief would be put to death and the rest of them would become Joseph’s slaves.

When the stolen goblet is found in Benjamin’s possessions, the brothers realize they are in big trouble. Joseph, however, presents himself as a magnanimous judge. He states that only the thief himself will become his slave, while the rest of the brothers are free to return home.

This is the situation in which Judah steps forward and asks for a private audience with the Viceroy. Judah recounts the recent history, of how the Viceroy had insisted on Benjamin coming to Egypt, despite pleas that their father Jacob’s life was highly dependent on Benjamin’s wellbeing. If anything untoward were to happen to Benjamin, it would almost certainly kill their father Jacob.

The Bechor Shor on Genesis 44:32 reads an accusatory statement in Judah’s plea to the Viceroy. He explains that Judah is saying that the Viceroy’s magnanimity is ultimately false. The Viceroy is only pretending to be generous by saying the other brothers are free to go, while only Benjamin will remain enslaved. While the Viceroy seems to be saying that the other brothers are likely innocent and there’s no need for them to be punished, in effect, by enslaving Benjamin and separating him from their father, the Viceroy will be killing Jacob, who is completely innocent. How can the Viceroy justify the exoneration of people who may have been accomplices to the crime, while he inflicts a fatal punishment on Jacob, someone completely innocent?

At that point, Judah offers himself to be a slave to the Viceroy instead of Benjamin, in order to save Jacob’s life. Moved by Judah’s valiant gesture, the Viceroy finally reveals himself to be Joseph. The brothers are shocked into silence, and the process of family reconciliation can begin.

May our family reunions be less duplicitous than that of our ancestors.

Shabbat Shalom,

Ben-Tzion

Dedication

To Israeli politics. Never, ever boring.