A question for Jews...Joseph - his brothers?

Question

In this week's parashah, we find the brothers of Joseph apologizing to him. Yet I don't see Joseph apologizing to his brothers. Afterall, wasn't it Joseph who started the whole mess?

Note to onlookers: The purpose of this type of question among Jews is to present a topic sufficiently interesting that it will cause us to read the Torah. Using the Torah to support a position causes us to delve more deeply into the Torah. It's this process of searching for the answer that is important and not the actual answer.

Shalom,
Gershon

Some good answers. I'm going to introduce a view for the sake of discussion. It may or may not be right, but this is how Jews learn.

In Gen 37:2, it says Joseph brought back evil reports about them to their father.

היה רעה את עחיו

This could be interpreted as (he) was evil to his brothers.

Let's change it a bit so we can make a parallel. Joseph was good to his brohters.

היה טוב את אחיו

Now, let's look at Tehillum 34 13 Who is the man who desires life, who loves days of seeing good. 14. Guard your tongue from evil, and your lips from speaking deceit.

Joseph was evil (in speech) to his brothers.

(To onlookers. this is a level of Torah interpretation known as drosh where we use a passage in the Torah to teach a lesson. It is not necessarily the lesson that passage teaches, but it still has truth.)

Note: We accept each other's position while introducing our own and there can be many right answers.

I was out of characters. My point is that this lesson is that lashon hara can have far reaching consequences.

Joseph used his Kanah (windpipe) קנע to arouse jealousy (קנא) in his brothers.

An alternate meaning of קנע is a reed, referring to the read that was stuck in the mediterranian and later became Rome. This reed is the vocal garbage inspired by evil words/thoughts around which other garbage collects. (one interpretation.)

Notice how we use similar words to explain a passage so there is a spiritual lesson that can create transformation in our lives.

Were Joseph's evil reports the reed that collected flotsam with bad results further on? (More to follow after there are some comments.)

As Jews we are required to give attribution to our sources. So far, this drosh was inspired by Rebbe Nachman's Likutey Mohoran letter 5. But he does not use the example of Joseph and his brothers. Later I will tie it in directly.

Rabbi, your view is very good. Thanks.

As we know Joseph's dreams were fulfilled to perfection.

Perhaps they were not received well because of the earlier evil reports Joseph had brought back about his brothers. Also, Jacob complicated the affair by showing favoritism.

Perhaps these evil reports were a Kaneh (קנע - reed) in Joseph's throat (קנע) that prevented his voice from being heard. Could it be that if we are speaking badly about others that when it comes time to teach truth we are not heard?

Perhaps these evil reports along with the cloak and Jacob's favoritism aroused jealousy (קנא) in his brothers so they could not hear.

Hint: the name of this week's Parashah - Miqetz (an end that can be seen from the beginning) gives a huge hint. We know everything works out good in the end. Hashem sees to that. But maybe if this hadn't have happened we could have skipped Egypt.

For those interested in this, you might make a copy of it as it might get deleted as not a question

One two, skip a few, it's Pesach. We are commanded to get the Chometz (leaven) out of our lives.

What is this Chometz? There is a clue in Berachos 17a (1) in the Artscroll.

R'Alexandri, after praying the Sheoneh Esrei, said thus: Master of the Worlds, it is revealed and known before You that our will is to perform Your will. And who prevents us from performing your bill? The yeast in the do and our subjugation to foreign regimes.

What is one reason for our descent into Mitzriam. Perhaps it was lashon hara - as in the verse: "now the matter is known" which is what Moses said after he killed the Egyptian and was reported to the Pharoah by Jews. The matter that was known is said to be the "chometz" of Jews speaking badly about other Jews. Maybe it had its roots with Joseph? In Berachos 16 and 17 is a wonderful lesson about studying Torah for its own sake. It's worth reading.

Now, let's look at the word chometz (חמצ)
By breaking the reed (Kanah) of the left leg of the Chet (The right letter) we can change the letter to a Hey. Now, this contains the letters of the word to the letter of the word Matzah. (מצה) Prior to leaving Egypt, the Children of Israel were commanded to get all the chometz (in this drosh, evil talk, but more generally the smallest bit of evilness) and eat Matzah.

Now, let's connect the word Matzah to Hashem with the letter Vav. And we have the word מצוה or mitzvah. We are commanded to get rid of the chometz in our lives and have mitzvot.

Now for the reason from Torah study from Berachos 17a(3). תכלית חכמה תשובה ומעשים טובים The end result of Torah study is repentence and good works. It goes on, but the end result of Torah study should be to point at ourselves and change our lives.

Before we open our mouths we should think "Kanah?" reed. Is it evil. When we hear bad reports, think "Kaneh". The lesson is now reduced to 1 word.

This one word can bring to mind this entire drosh and improve our lives and the lives around us. Although it's not likely we will remember the entire drosh, we can recall the ending.

Shalom,
Gershon

Answer 1

Let's look at the story from a different perspective:

Joseph dreams were all about dominating his brothers (Dream 1: Their sheaves bow to his. Dream 2: 11 stars bow to him).

Realistically, that's what does happen at the end of the story (as per this week's and next week's parsha)- the brothers become reliant on Joseph due to famine in Canaan and his position as head of food distribution in Egypt.

Simply, they needed to apologize for having doubted his prophetic insight into what the future held for them. Why would he need to apologize to them?

* * * * * *
Now, let's take it a step deeper.

Joseph's brothers were highly spiritual people, who chose a lifestyle that would keep them away from materialism (shepherds, spending their time in the quiet of nature) so that they could focus on their spiritual growth.

They felt that the future of (what would later become) Judaism depended on all 12 brothers (who would become the 12 tribes of ALL Israel) following this same spiritual path.

Joseph didn't conform. He was into fashion (coloured cloak) and grooming himsef (as per Rashi). While they focused on humility and simplicity, he had visions of grandeur and prominence.

They were quite certain that his attitude would derail the future of Judaism.

Turns out, that Judaism is, actually, about using the material world to serve G-d. We don't subscribe to the "escape the physical to be spiritual" attitude that is prevalent in certain other spiritual disciplines. In fact, Jewish ritual is all about physical activities (ever wondered why we have so many traditional foods?).

So, here's the irony, had the brothers gotten their way, and remained cut off from the "real world", Judaism would never have gotten off the ground.

Joseph, who they wanted to get rid of, set them back on track. He got taken to Egypt as a slave, but rose to such prominence that he literally ran the country. The message here is that he discovered how to harness the potential of physicality to further G-d's plan for Creation.

When the brothers re-met Joseph, they didn't recognize him, because (in their perception) it would be impossible for him to be both their brother (spiritual peer) and a leader in Egypt. So, they concluded that this Egyptian viceroy couldn't be Joseph.

Joseph slowly showed them who was "in charge", i.e. that his spiritual path was more powerful than theirs.

At the end, they bowed to him (just as in his dreams), thanking him for opening their eyes- and so they deferred to his spiritual path.

Answer 2

It maybe appeared that Joseph "started the whole mess" by boasting of his dream to his brothers but ultimately it was their jealousy that put Joseph in a posistion to save his people during the famine.
i like your approach to discovering and seeking truth. This is what the Bereans did and were honored for when the apostles came and preached the Gospel of Yeshua. They looked and discovered that what was being taught was backed by what scriptures and the prophets had foretold.
Torah does support the posisition that the Christ is the Messiah who was prophesied, He fulfilled over three hundred of these prohesies, for any "man" to do this the odds are 10 to the 39th power, Read Isaiah 53. Seeker of the Truth.
Shalom

Answer 3

haha I used to look at the Blues Brothers. Good occasions. But on this case I am going to move with the Jonas Brothers genuinely! =) I did not even pay attention approximately the Step Brothers however I do not even care approximately 'em!

Answer 4

.


Was it not Joseph's brothers who was jealous of him and sold him into slavery?

If it is anyone's fault, could we not consider that it was Jacob's fault, who commenced favouritism within the family? Thus it is a lesson for parents not to subtly or opening promote favouritism in the family. I would be surprise that Joseph to apologize for being sold into slavery?? Is this a case of sin of the father visiting the sons? ? ?

But see his big forgiving heart . . . .Gen 50:20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. . . . just like any true Christians. . . . . .



Shalom



.

Answer 5

All Joseph did was tell about the dreams he was having (if i remember correctly). His brothers were the guilty ones, and they got what they deserved.

Answer 6

I've read that it was all in God's plan in order for Joseph to keep the Jewish people intact.

Looking forward to more drashot.
.

Answer 7

I dream of having this level of discussion about scripture in my Christian Sunday School class.

Answer 8

I don't know about Joseph "starting the whole mess" but he certainly deceived his brothers by not revealing his identity to them and he accused them falsely and put them in jail for 3 days. Then he stressed out his elderly father Jacob by demanding that Benjamin come down to Egypt to appear before a supposedly hostile and suspicious ruler. Plus Joseph set up his brothers twice by having their money put back in their bags and by making it look like Benjamin had stolen his cup. Jacob gave Joseph the special coat and the Lord gave Joseph his dreams so you can't blame that on him.
As to Joseph telling on his brothers or "bringing an evil report" if they had been obeying their father like Joseph was who was sent out to check on them then Joseph wouldn't have had anything bad to say about them in the first place.

evil ָרָעה
report

rā‛āh: An adjective meaning bad, evil. The basic meaning of this word displays ten or more various shades of the meaning of evil according to its contextual usage. It means bad in a moral and ethical sense and is used to describe, along with good, the entire spectrum of good and evil; hence, it depicts evil in an absolute, negative sense, as when it describes the tree of the knowledge of good and evil (Gen_2:9; Gen_3:5, Gen_3:22). It was necessary for a wise king to be able to discern the evil or the good in the actions of his people (Ecc_12:14); men and women are characterized as evil (1Sa_30:22; Est_7:6; Jer_2:33). The human heart is evil all day long (Gen_6:5) from childhood (Gen_8:21); yet the people of God are to purge evil from among them (Deu_17:7). The Lord is the final arbiter of whether something was good or evil; if something was evil in the eyes of the Lord, there is no further court of appeals (Deu_9:18; 1Ki_14:22). The day of the Lord's judgment is called an evil day, a day of reckoning and condemnation (Amo_6:3). Jacob would have undergone grave evil (i.e., pain, misery, and ultimate disaster) if he had lost Benjamin (Gen_44:34). The word can refer to circumstances as evil, as when the Israelite foremen were placed in a grave situation (Exo_5:19; 2Ki_14:10).

The word takes on the aspect of something disagreeable, unwholesome, or harmful. Jacob evaluated his life as evil and destructive (Gen_47:9; Num_20:5); and the Israelites considered the wilderness as a threatening, terrifying place. The Canaanite women were evil in the eyes of Isaac (i.e., displeasing [Gen_28:8]). The rabble's cry within Israel for meat was displeasing in the eyes of Moses (Num_11:10). This word describes the vicious animal that killed Joseph, so Jacob thought (Gen_37:33). The despondent countenances of persons can be described by this word; the baker's and the butler's faces were downcast because of their dreams (Gen_40:7). It can also describe one who is heavy in heart (Pro_25:20).

In a literal sense, the word depicts something that is of poor quality or even ugly in appearance. The weak, lean cows of Pharaoh's dream were decrepit, ugly-looking (Gen_41:3, Gen_41:20, Gen_41:27); poisonous drinking water was described as bad (2Ki_2:19; 2Ki_4:41). From these observations, it is clear that the word can be used to attribute a negative aspect to nearly anything.

Used as a noun, the word indicates realities that are inherently evil, wicked, or bad; the psalmist feared no evil (Psa_23:4). The noun also depicts people of wickedness, that is, wicked people. Aaron characterized the people of Israel as inherently wicked in order to clear himself (Exo_32:22). Calamities, failures, and miseries are all connotations of this word when it is used as a noun.

ִדָּבּה
dibbāh: A feminine noun meaning slander, bad report, calumny. It is used of the true but negative report of the ten spies to Canaan (Num_13:32; Num_14:36-37), but it also depicts an accurate report concerning evil things (Gen_37:2). It describes a report given for an evil purpose, e.g., to defame someone (Pro_10:18), i.e., slander, which will destroy the person who spreads the story as well. It includes whispering in the sense of spreading slander against someone (Psa_31:13 [14]; Jer_20:10) but also in the sense of repeating an unfortunate truth about people behind their backs (Eze_36:3).

Genesis 43:6 Yisra'el said, "Why did you treat me so badly, telling the man that you had another brother?" 7 They said, "The man asked directly concerning ourselves, and concerning our relatives, saying, 'Is your father still alive? Have you another brother?' We just answered his questions. Is there any way we could know that he would say, 'Bring your brother down?'" 8 Yehudah said to Yisra'el, his father, "Send the boy with me, and we'll get up and go, so that we may live, and not die, both we, and you, and also our little ones. 9 I'll be collateral for him. From my hand will you require him. If I don't bring him to you, and set him before you, then let me bear the blame forever, 10 for if we hadn't delayed, surely we would have returned a second time by now." 11 Their father, Yisra'el, said to them, "If it must be so, then do this. Take from the choice fruits of the land in your bags, and carry down a present for the man, a little balm, a little honey, spices and myrrh, nuts, and almonds; 12 and take double money in your hand, and take back the money that was returned in the mouth of your sacks. Perhaps it was an oversight. 13 Take your brother also, get up, and return to the man. 14 May El Shaddai give you mercy before the man, that he may release to you your other brother and Binyamin. If I am bereaved of my children, I am bereaved." 15 The men took that present, and they took double money in their hand, and Binyamin; and got up, went down to Egypt, and stood before Yosef.

Genesis 44:1 He commanded the steward of his house, saying, "Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. 2 Put my cup, the silver cup, in the sack's mouth of the youngest, with his grain money." He did according to the word that Yosef had spoken. 3 As soon as the morning was light, the men were sent away, they and their donkeys. 4 When they had gone out of the city, and were not yet far off, Yosef said to his steward, "Up, follow after the men. When you overtake them, ask them, 'Why have you rewarded evil for good? 5 Isn't this that from which my lord drinks, and by which he indeed divines? You have done evil in so doing.'" 6 He overtook them, and he spoke these words to them. 7 They said to him, "Why does my lord speak such words as these? Far be it from your servants that they should do such a thing! 8 Behold, the money, which we found in our sacks' mouths, we brought again to you out of the land of Kena`an. How then should we steal silver or gold out of your lord's house? 9 With whoever of your servants it be found, let him die, and we also will be my lord's bondservants." 10 He said, "Now also let it be according to your words: he with whom it is found will be my bondservant; and you will be blameless." 11 Then they hurried, and every man took his sack down to the ground, and every man opened his sack. 12 He searched, beginning with the eldest, and ending at the youngest. The cup was found in Binyamin's sack. 13 Then they tore their clothes, and every man loaded his donkey, and returned to the city. 14 Yehudah and his brothers came to Yosef's house, and he was still there. They fell on the ground before him. 15 Yosef said to them, "What deed is this that you have done? Don't you know that such a man as I can indeed divine?" 16 Yehudah said, "What will we tell my lord? What will we speak? Or how will we clear ourselves? God has found out the iniquity of your servants. Behold, we are my lord's bondservants, both we, and he also in whose hand the cup is found." 17 He said, "Far be it from me that I should do so. The man in whose hand the cup is found, he will be my bondservant; but as for you, go up in shalom to your father."

Here's a link to a music video that gives an encapsulated synopsis of the life of Joseph that you might find entertaining as the group does a parody of a secular song for the music http://www.godtube.com/view_video.php?viewkey=2aea5eab3352f8cc0787