Drash on Vayigash
Rabbi Aviva Kipen
Progressive Judaism Victoria
Melbourne, Victoria, Australia

When bnei Ya’akov descend to Mitzrayim, can Pesach be far away? Were there four types of brothers? Yosef’s brothers are now men; the downright treacherous rasha, the haplessly colluding tam or those too innocent to resist being guilty of Joseph’s enslavement eino yode’a lish’ol. They approach the Chancellor of Egypt, known to all after years of efficient management, as the wise khakham.

But who is encountering whom? Petitioners approach. Joseph's heart goes out toward them. Characteristically, he has the moment of recognition long before they do. Is there nothing that the brothers are prepared to recognise? They get closer and closer. Can’t they sense, feel or perceive in any way that this has been someone that they knew so well, that they were prepared to do away with him? Is that why Joseph is moved to a wailing which penetrates the palace?

Joseph never veiled his insightfulness, a provocation to the slow-witted. He remains unrecognisable to them and it grieves him. Still they do not see a brother; they see wealth, costume and position. The actual pegisha, the encounter, only takes place when there is recognition by the brothers of the burden they have carried so long. Finally they see and truly encounter this living Joseph. He can lavish goods upon them, give them lands, tell them to bring their father, ensure their return by keeping a surety (we might say a hostage). Only then can they truly see him. And beneath his brothers’ past deeds, what does Joseph see? That there must be sacrifice for the greater good; that God provided the talent with which he himself was endowed, to Egypt.

At a time of collapsing European currencies and teetering cross-national administrative structures, we admire the ancient Yosef’s ability to value assets: money for bread, livestock for bread, land for bread and finally one sells oneself for the privilege of having seed to plant in order to have bread to eat.  Yet, whilst all Egypt becomes bonded to the Pharaoh, there is benevolence. We do not hear of carpet bagging by bureaucrats or feather bedding by futures traders. Joseph’s regime is tough, but all have the opportunity to survive.

When we approach each other and our shortcomings are seen but our needs are recognised, then there is true meeting. We have further affirmation of the distinction between Yosef’s compulsory but beneficial acquisition of assets and the later outright enslavement and brutality, when it is reported that generations later “there arose a Pharaoh who knew not Joseph” (Ex 1:8). Those in power enjoy the chance to meet the needs of supplicants, but should follow Joseph’s example: accept the past, set it aside in order to embrace potential solutions for the future and take the tough medicine as required, including seven years of heavy budget cuts in order to prepare for 7 years of absolute famine. To paraphrase, ‘and there arose a Chancellor who knew not this Europe”.