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Torah Portion

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354-5959

n this week's Torah
portion, Pharoah's dream
of plenty and famine in
Egypt leads to the re-
habilitation of our patri-
arch Joseph from jailhouse to
powerhouse of influence. His
convincing interpretation of
Pharoah's state of the nation
dream transforms his fate
and puts him in the role of
becoming the bridge over
which his brethren and all of
the Jewish people will cross
into the future.
Joseph represents, among
other things, the transition
between semi-nomadic life
and the sophistication of
Egypt. However, while Egypt
could digest one bumpkin
from the relative backwater
of Canaan, who possessed the
elan of a Joseph, and turn
him into a prince of Egypt, it
turned out to be quiet
another matter to do the
same for Joseph's ever fruit-
ful, extended family.
The Torah seems to indicate
that Israel's sojourn in Egypt
was necessary for its develop-
ment into the eternal b'nai
Israel they were destined to
become, suggested by the fact
that Egypt's organization of
its resources under Joseph's
guidance rescued Jacob and
his clan from the threat of
starvation. That is why the
brothers went up to Egypt in
the first place; there was
famine in the land and only
Egypt had the surplus grain
that could save them.
Jacob and his sons and the
future nation of Israel had to
pass through what is sym-
bolized by Joseph in Egypt
before it could hear God
speaking commandingly in
the desert atop Mt. Sinai. In
addition to the shared ex-
perience of slavery which the
Israelites endured for so
many generations and which
helped forge a common iden-
tity and purpose, they inter-
nalized much that Egypt had
to offer. The Midrash, out of
sensitivity to this probable
fact, takes a defensive ap-
proach by stressing just the
opposite: that the tribes
staunchly maintained their
separate identity as is
evidenced by their retention
of their Israelite names over
so many generations in that
land.

Joseph A. Kohane is director of
Hillel at the University of
Michigan.

The Torah clearly describes
the people's initial lack of
recognition of the God in
whose name Moses speaks to
them the mixed multitude
who exit Egypt with the Jews,
the episode of the golden calf,
an Egyptian idol, etc. Also
had the experience of Egypt
been only the negative one of
slavery, we might have ex-
pected the memory of Joseph
to be riddled with anger and
loathing for the man whose
vanity and fate dragged his
family and all the Isaelites in-
to the trap that was Egypt.
The opposite was the case;
the Jewish people venerated
their ancestor Joseph. Even
as they lost no time in leav-
ing Egypt, as the last plague
was decimating Egypt's first
born, the Jews made sure that
they brought along with them
into the wilderness the bones
of Joseph, so that he could be
buried in Schehem.

Shabbat Miketz:
Genesis 41:1-44:17
Numbers 7:48-53
Zachariah
2:14-4:7.

Why did Joseph wait until
the appearance of his
brothers in Egypt to be
reunited with his family? As
a great lord of Egypt it was in
his power to initiate contacts.
If he felt justifiably unforgiv-
ing toward his brothers who
had molested him and sold
him into slavery, at least he
could have spared his heart-
broken father, Jacob, years of
grieving.
Perhaps, as at least one con-
temporary ocmmentator sug-
gested, Joseph was quite con-
tented with his Egyptian life.
He is only brought back into
the center of his Israelite
world when his brothers hap-
pen to appear on the scene.
Joseph underwent a double
demystification before becom-
ing the great personage of the
Torah who assumed the role
of family protector following
the Death of Jacob. First, he
learned to put the great
legacy of his own people into
the proper perspective by
understanding that any
superlative tradition is only
as outstanding as its finest
and more average practi-

