Miketz: Does Yosef Have a Plan?
This shiur provided courtesy of The Tanach Study Center In memory of Rabbi Abraham Leibtag
Does Yosef have a plan?
He was certainly planning [a way out of jail] when he interpreted the dream of the "sar ha'Mashkim" (see 40:13-15).
He was definitely planning [his own 'political appointment'] when he interpreted Pharaoh's dreams (see 41:33-36!).
Clearly, Yosef was not only a dreamer; he was also a 'master planner'. But what was his plan when he: accused his brothers of being spies, returned their money, and hid his cup in Binyamin's bag, etc.? Was he simply 'teasing' his brothers - in revenge; or did he have a more altruistic motive?
As the Torah never reveals that motive, answering this question requires a lot of detective work.
In the following shiur, we attempt to piece this puzzle together by weaving together some of the theories presented by earlier commentators (then adding a little touch of our own).
Before we begin our study, a point of methodology in regard to what allows us to search for an underlying motive behind Yosef's behavior.
As Chumash is a book of "nevuah" [prophecy], and not simply an historical chronicle, we assume that its stories carry a prophetic message. Certainly, commentators can argue in regard to the precise message that should be derived from each story, and how to arrive [and who can arrive] at any conclusion. Nonetheless, all concur that Chumash should be studied in search for its prophetic lesson(s).
This does not imply that we must assume that every action taken by our forefathers was altruistic. However, it does imply that if the Torah records a certain set of events, that they were written for the purpose that we study its detail in search of a significant message.
With this in mind, we begin our study of the famous story of Yosef and his brothers.
Why Yosef Doesn't Write Home
Considering Yosef's very close relationship with his father [recall how the Torah described him as Yaakov's "ben zekunim" - see 37:3], one would have expected that he make every possible attempt to contact his father. Yet, even after his appointment as head servant of the House of Potiphar, and later as the Commissioner of Egypt, (second only to Pharaoh /see 41:44), Yosef makes no effort to inform his father that he is alive and well.
Does Yosef no longer care for his father who loved him so dearly and now grieves for his lost son? Has he wiped his past from his memory?
To answer this question, Ramban (see his commentary to 42:9) suggests that Yosef's actions were motivated by his aspiration to ensure the fulfillment of his dreams. According to Ramban, Yosef understood that his slavery, and his entire predicament in Egypt, was part of a Divine plan to ensure that his childhood dreams would come true. He also understood (for some reason) that for this to happen, he could not contact his family. And when necessary, he would even 'plan ahead' to help his dreams along.
Ramban's interpretation beautifully explains Yosef's first plan [i.e. accusing his brothers as spies] - as its goal was to force the brothers to bring Binyamin, so that ALL the brothers would bow down to him. This would enable the fulfillment of his first dream - of the sheaves bowing down to him in the field. His second plan [i.e. hiding his cup in Binyamin's bag] was to force them to bring his father as well - to fulfill his second dream - i.e. the sun and moon and stars bowing down - while protecting Binyamin in the interim (from potential injury by his brothers). In this manner, Ramban explains why Yosef did not write home:
"For had it not been for this (need to fulfill his dreams), Yosef would have committed a terrible sin to cause his father such grief and make him spend so many years in sorrow..." [See Ramban on 42:9, read carefully.]
According to Ramban, the need to fulfill his dreams 'allowed' Yosef to treat his father and brothers in such a cruel manner.
Fulfilling 'Dreams' or Keeping 'Halacha'?
In case you found something 'bothersome' about Ramban's approach, don't feel bad. Later commentators take issue with this conclusion that it would be permissible to cause other people terrible grief, just to make sure a 'dream comes true'.
[See Nechama Leibowitz on Sefer Breishit who quotes various sources in this regard and deals with this issue in depth.]
This question leads Abravanel to suggest a very different approach. He agrees (like Ramban) that Yosef had a 'master plan', however, he disagrees as to its goal.
Abravanel contends that Yosef's goal was to bring his brothers towards repentance for their terrible deeds. Although he planned to ultimately 'reveal' himself; before doing so, he wanted to make sure that they had first performed proper "teshuva".
Abravanel's approach neatly explains just about all of Yosef's actions - which certainly caused his brothers to repent (see 42:21 & 44:16). However, it is not so clear why the goal of 'helping' his brothers to perform "teshuva" would allow Yosef to cause his father continued grief. [We'll return to this question later in our shiur.]
Furthermore, Abravanel's interpretation only explains Yosef's behavior after his brothers arrived to buy food; but it does not explain why Yosef did not contact his father for some twenty years beforehand!
Dreams Remembered, or Forgotten?
One could suggest an approach exactly the opposite of Ramban's - i.e. that Yosef had 'forgotten' his dreams (after he was sold)! It is only after his brothers bowed down some twenty years later (when they came to buy food) - that he suddenly 'remembered' his childhood dreams.
To verify this, simply review 42:9 in its context, noting how it seems to imply that it was at this point when Yosef remembered his dreams, and not earlier! [Note Rashi on 42:9 as well!]
In other words, we posit that Yosef's behavior before his brothers arrived stems from the fact that he had 'given up' on his childhood dreams, while his behavior (and 'master plan') after they arrive stems from his renewed understanding of their significance.
Let's begin by explaining why he didn't contact home, by considering his predicament in Egypt.
In regard to his brothers, why would Yosef want to contact (or ever see) them again? After all, they had thrown him into a pit and then sold him into slavery (or at least he thought they were behind the sale - see last week's shiur)!
Furthermore, considering how Egyptian society 'looked down' at the "Ivrim" (see 43:32), contacting his brothers could have endangered his reputable position in Egyptian society.
Nonetheless, even though Yosef had ample reason for not contacting his brothers, it remains difficult to understand why he didn't contact his father (and let's not forget his full brother Binyamin). Could it be that his despise for the rest of his family was greater than his love for his father and brother?
One could suggest that by the time that Yosef had reached a position of power, he was quite sure that his father had already died Recall that Yaakov was about 110 years old when Yosef was sold, so it would only be logical for him to assume that his father had died (or soon would / note 43:7 & 45:3!).
Hence, the slight chance that his father was still alive was simply not worth the price of returning to deal with his brothers.
Yosef 'Had' a Dream
A more sophisticated approach to explain why Yosef didn't write home, is presented by Rav Yoel Bin Nun [in an article in Megadim Vol. I /a publication of the Herzog Teachers Institute].
In that article, Rav Yoel posits that Yosef had no idea that his father believed he was dead. Quite the opposite - Yosef assumed that his father would find out that he was sold (i.e. someone would 'snitch'), and hence expected that his father would demand that the brothers trace his whereabouts and come to his rescue! After all, the Yishmaelim [distant "mishpacha"] were international traders who traveled quite often between Eretz Canaan and Egypt. Surely, Yosef hoped, his family would come to his rescue.
Recall as well that Yosef was unaware of how the brothers tricked their father to believe he was dead (with the blood-stained coat). Therefore, Yosef assumes is sure that everyone knows that he is alive, and that he was sold as a slave in Egypt. During his first year or so of slavery, he is 'sure' that in a short time, someone in his family will come to his rescue.
However, many months pass and no one shows. Yosef's hopes are replaced with feelings of rejection. After several months (or years), he may have reached the conclusion that his family doesn't want him to return; but there had to have been a reason.
Rejected from the Bechira Process
Rav Yoel posits that Yosef reaches the conclusion that there must have been some divine decree that he was 'rejected' from the family, i.e.from the entire "bechira" process - in manner similar to the rejection of his Uncle Esav or great Uncle Yishmael. It may have appeared to him that only the children of Leah were chosen, while the children of Rachel were rejected, as reflected in Rachel's premature death, and the fact that she was buried on the 'roadside' (while Leah was later to be buried in the Tomb of the Patriarchs).
His childhood dreams are now forgotten, and reluctantly, he accepted his new fate.
Yosef, convinced that his family has abandoned him, accepts this fate and decides to lead his own life. Just as Eisav established himself in Edom, Yosef will make a name for himself in Egypt. He can even bring the name of God into society in his own way, despite not being part of the Chosen Nation.
The following chart reflects what may have been Yosef's perception of the outcome of the "bechira" process (based on this original 'misunderstanding'):
In summary, we posit that Yosef never contacted his family during those twenty years, as he mistakenly assumed that they did not want to contact him, as there had been a divine decision that he was 'rejected' from the 'chosen family', This tragic misunderstanding can explain why Yosef, even after rising to power, never contacted his father as well.
Now we must consider the second stage, i.e. an explanation for Yosef's behavior after his brothers arrive to buy food.
Yosef Has a Plan
After spending years under the assumption that he has been 'rejected' - everything changes when Yosef sees his brothers among the many who came down to Egypt to buy grain. As they bow down before him, Yosef suddenly 'remembers' his long forgotten dreams (see 42:9), for they just appeared to come true!
Should Yosef dismiss this as pure coincidence, or should this partial fulfillment of his childhood dreams lead him to reconsider his earlier conclusions?
It is understandable why Yosef doesn't immediately reveal himself. He needs some time. But, if he simply wanted to hide his identity from them, he could have just ignored them. [Surely, Yosef did not entertain every foreigner who came to purchase food.]
But why does Yosef accuse his brothers of being spies? Why does he return their money? Later, when they come back, why does he plant his special cup in Binyamin's bag?
Certainly, we would not expect that Yosef was just 'teasing' his brothers - to 'get back' at them. Rather, it would make more sense to assume that Yosef has a plan - and his actions suggest that he has strategy; but it is not so clear what that master plan is.
In his article, Rav Bin Nun explains Yosef's 'plan' as an attempt to determine what had happened to Binyamin. The fact that Binyamin was not with the brothers the first time they came to Egypt supports his suspicion that Bnei Rachel had been rejected. Therefore, his primary goal is to find out if Binyamin is still alive.
If Binyamin is indeed alive, then Yosef could question him concerning what 'really' happened in the family, and afterward possibly re-unite with his family. On the other hand, if Binyamin never shows (and hence probably not alive), Yosef would remain incognito - preferring never to reunite with his brothers.
[This can explain why Yosef accuses his brothers of being spies. The 'spy accusation' allows Yosef to question them concerning their family roots etc., without raising their suspicion that he may be their brother.]
Although Rav Yoel's explanation flows nicely from the above presentation, it does not explain every detail of Yosef's behavior once Binyamin does arrive. After all, once Binyamin comes, why doesn't Yosef simply take him aside and question him. If Yosef only needs to determine what really happened in the "bechira" process, what point is there in planting his cup in Binyamin's bag?
Surely, one cannot remain oblivious to Yosef's obvious attempt to create a situation that prompts the brothers to repent (as Abravanel explains so beautifully).
On the other hand, one must also explain why Yosef returns their money, and why he seats them in order of their birth, etc. These acts seem to be more of a 'tease' than an impetus for them to do "teshuva" (repentance). What is Yosef's intention in all of this?
Furthermore, if his goal, as Abravanel explains, is only to cause his brothers to repent, then his 'second' plan seems unnecessary - after all, they had already shown remorse for their sin at the first encounter. Recall their initial remorse, that Yosef himself overheard, when they stated:
"Alas we are GUILTY, for we heard his crying out [when he was thrown in the pit], but we did not listen ... therefore this fate has befallen us..." (See 42:21-23)
And if that was not enough, then Yehuda's plea and admission of guilt (see 44:16) certainly would have sufficed
Finally, even if Abravanel's contention is correct, who gives Yosef the right to 'test' his brothers to see if they have repented? Is Yosef allowed to play God? Is he permitted to tease, trick, and confuse others - in order to awaken their soul? And even if so, does this justify causing his father further aggravation?
Playing 'God' or Playing 'Leader'
One could suggest the following explanation for Yosef's behavior (once the brothers arrived) - which is quite similar to Abravanel's approach, but from a very different angle. Let's explain:
Even though Yosef may have forgotten his dreams for some twenty years, when his brothers arrive in Egypt and bow down to him - everything changes! Totally shocked by what happened, it suddenly dawns upon him that his childhood dreams may actually be coming true after all. Maybe he wasn't rejected? Maybe, his conclusions regarding his family were all wrong?
On the other hand, Binyamin is not with them. But, if Binyamin is still alive and part of the family (as his brothers now claim), then maybe the children of Rachel are indeed included in the "bechira" process!
But now that Yosef had become an 'expert' at dream interpretation, he not only 'remember his dreams', but he now begins to understand their purpose! These dreams were not merely 'predictions' of future events - but rather could serve as guide - to inspire appropriate behavior!
Because of his dreams, Yosef now understands that his 'brothers bowing down' means that he is not only included in the "bechira" process - but he is destined to assume family leadership.
If so what should he do at this point in time?
First, let's explain what he cannot do!
Imagine what would have happened had Yosef revealed his identity immediately, as soon as he recognized his brothers! They would have 'melted' on the spot. How could they have faced him, talk to him? The shame of their relationship would have created an eternal barrier. They would never be able to speak to him, let alone work together as a family.
As family 'leader' - Yosef now recognizes his responsibility to keep the 'chosen' family united and cohesive. Yosef's plan is simple -he must plan a strategy that would reunite the family - to bond them in a manner that could continue to achieve together.
Yosef does not need to play GOD, to ensure that his brothers repent - that would be their own responsibility. Yosef, however, does have a new responsibility to play LEADER.
Hence, Yosef conceives a plan that will rehabilitate the family unity - he needs to enable his brothers with a way by which they can 'redeem themselves'! But, to accomplish this, he must put them through a difficult test:
After procuring the minimal information that he needs by his 'spies' accusation (see 42:7-10 AND 43:7!), he decides to create a situation where the brothers must choose if they are willing to forfeit their own freedom - in order to save Binyamin. Should they 'pass this test', it will be much easier for them to work with Yosef in the future.
Indeed, this plan may cause his father a few extra weeks of suffering. But Yosef must restrain his emotions, for he hopes that it will unfold quickly.
[Yosef probably expected that the brothers would bring Binyamin down immediately. He did not expect that Yaakov would be so reluctant to send Binyamin away.]
Therefore, Yosef's keeps Shimon in jail, to ensure that his brothers will bring Binyamin. Once Binyamin will come, Yosef plans the big 'set up' - where he will plant his cup in Binyamin's bag, thus giving a chance for his brothers to 'prove themselves' (as they so well do).
While doing so, Yosef does many other things to make the brothers wonder and think - to shake them up a bit [what we call "cheshbon ha'nefesh".] But by planting his cup in Binyamin's bag, Yosef provides his brothers with an opportunity to prove to themselves that they have done "teshuva"! Only after they demonstrate their willingness to give up their own lives for Binyamin, will they be able to face themselves, and Yosef - and unite as a cohesive family - to take on the challenges that lay in the future.
Once Yehuda, on behalf of his brothers, admits their guilt and makes his noble offer to become his servants (instead of Binyamin/ see 44:16 & 44:33-34), that might have been enough - but Yosef may have wanted to 'push' his brothers even a bit farther. But when he hears Yehuda's petition concerning the fate of his father (at the beginning of Parshat Vayigash), Yosef can not hold back any more' - he 'breaks down' and reveals himself.
To support our thesis, note how Yosef (after revealing his identify and his instinctive opening question regarding the health of his father) immediately emphasizes his assurance that he is not angry with his brothers, and implores them to recognize the Hand of God behind these events.
By doing so, Yosef also alludes to his brothers that they too should look to the future, instead of dwelling on the past (see 45:1-8).
Maaseh Avot Siman La'Banim
By the end of this entire episode, God had created a situation that would guarantee the physical survival of Am Yisrael during the famine, while setting the stage for their future redemption. Yosef, in the meantime, had created a situation that would keep Am Yisrael united during this formative stage in land of Egypt
Throughout the generations, God oversees our history, while creating opportunities for our redemption. However, as we enjoy His providence, it remains OUR OWN responsibility to make sure that we remain united as our destiny unfolds. Although quite difficult, it remains an eternal challenge for Jewish leadership.