Making sense of the sedra: Vayigash

In this week’s parasha, Vayigash, Joseph reveals himself as the second in command in Egypt, having been released from prison for his ability to not only interpret Pharoah’s dreams but for demonstrating that he possesses ‘divine wisdom’. Thanks to the position he obtains – that of being in charge of Pharoah’s court and all the land of Egypt – he is able to petition Pharoah to allow his entire family to join him. Seventy members of Jacob’s family make the journey from Canaan to Egypt where they are able to settle and, thanks to Joseph’s position of power, he is able to protect them and ensure they survive the famine.

Looking ahead, we know that ultimately the presence of the Israelites in Egypt led them to 210 years of slavery. One can argue that the economic model Joseph institutes in Egypt keeps the population as slaves to Pharoah. One could further argue that he is assimilated enough to marry Potiphar’s wife. How then should Joseph be judged?

There are others in Tanach who have more merit than Joseph. Judah, despite his early actions against Joseph, is able to dramatically repent and change, ultimately becoming the namesake for the Jewish people and the progenitor of kings. The Talmud in Brachot 34b says that “where penitents stand even the righteous cannot stand”.  Moses, the leader who delivers the Israelites from slavery, is, again, very different from Joseph. Whereas Joseph has childhood dreams of power, Moses begs to not be chosen to lead. Whereas Joseph is an Israelite turned Egyptian aristocrat, Moses, according to the midrash, is an Egyptian aristocrat turned Israelite.

However, the commentators admire Joseph for his faith. As he says to his brothers: “God has sent me ahead of you to ensure your survival in the land and to sustain you for a great deliverance… it was not you who sent me here but God, who has made me a father to Pharoah, lord of all his household and ruler over the whole land of Egypt.”(Genesis 45:7)  He is able to acquire unprecedented power and yet attribute his success and his role within the destiny of the Jewish people solely to God. He repeatedly mentions God in this story, minimising his own importance. The Kotzker Rebbe explains that when Joseph says he has been made ruler over Egypt, we should read that, in fact, Joseph made God ruler over Egypt and influenced the way he made decisions. It is for this reason that he is described as Ish Tzadik, a righteous man.

Whilst other leaders may have surpassed him, Joseph played a hugely significant role, reaching power when our people’s survival depended upon it and acting as a vehicle for God’s actions, attributing them directly to God.

At this time, as our community faces rampant antisemitism on the UK streets, in the mainstream press and in the digital world, more than ever we need those in power to call this out and prevent it from becoming normalised. At the same time, when Israel is facing challenges at the UN and around the world, delegitimising its military action, we need our government to understand, to show support and to give Israel the space to make its own choices. We should acknowledge those within our community who ensure that we are represented in Parliament and who maintain all-important relationships that support us in times of great need, helping God to help the Jewish people.