Yosef's Treatment of his Family/2

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Yosef's Treatment of his Family

Exegetical Approaches

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Yosef Concerned for his Family

Testing his Brothers

Yosef set up an elaborate plan to assess whether his brothers had changed over the years and regretted their original misdeeds.

Purpose of the Test
  • Concern over Binyamin – Ramban and Ralbag assert that Yosef was assessing the brothers' behavior towards Binyamin, thinking that if he were being treated negatively, he would save Binyamin from their hands.
  • Concern for self – According to R. Yonah, Akeidat Yitzchak, and Abarbanel, in contrast, Yosef was not sure if he himself was still in danger from his brothers' hatred.  Before revealing himself, he wanted to ascertain their feelings.  R. Yonah asserts that Yosef would then act in accord with his findings - either to forgive them or to exact revenge.6
  • Test original motive – Josephus suggests that seeing how the brothers treated Binyamin would prove whether their original actions had been motivated by malice and wickedness, or if, instead, all had just been guided by Hashem's hand.
Why did Yosef not contact Yaakov immediately?
  • Atonement for own sins – R. Yonah posits that Yosef might have seen his exile as atonement for his own misdeeds in slandering his brothers.
  • To spare Yaakov – Alternatively, Yosef feared that alerting Yaakov to the sale and his sons' behavior would have caused him more distress than his inability to reunite with Yosef.7
  • Multiple stages – Akeidat Yitzchak suggests that at first Yosef did not reveal his whereabouts, knowing that his father would not have enough money to redeem his regardless.  After he was promoted, he hesitated knowing that his status was not yet solidified8 and that the revelation could endanger it.9 In addition, the overseeing and collecting of grain kept him so busy that had no opportunities to send to his father.
"כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי וְאֵת כָּל בֵּית אָבִי"
  • Wrongs forgotten– R. Shemuel b. Chofni explains that with Yosef's change of fortune and the birth of his son, the pain of his brothers' mistreatment subsided. Thus, when the brothers arrived, he was no longer filled with anger or vengeful thoughts.
  • Intentional "forgetting" – R"Y Arama suggests, instead, that the name hints to the fact that the time had not yet come for him to remember and send to his father. Yosef intentionally "forgot" his father's house. R. Arama posits that Yosef, nonetheless, recognized that there was a sinful side to this decision.10
  • Forgotten but not forgetting – In contrast to the above, Abarbanel claims that the name proves that Yosef did not forget his father's house.  Despite his rise to power and economic dealings, on a day of happiness Yosef thought of and longed for his family.11  In naming his son, Yosef was blessing Hashem for both the good, that his servitude was behind him, and the bad, that he was forgotten by his family.
Remembering the dreams
  • R"Y Arama and Abarbanel assert that seeing the dreams begin to actualize made Yosef curious as to whether they would be fulfilled completely, leading him to ask about his father and brother.12
  • According to R. Shemuel b. Chofni, in contrast, memory of the dreams did not prompt Yosef into any specific action. The verse is simply saying that when Yosef saw his dreams begin to be fulfilled he remembered them.13
Accusation of espionage
  • According to Philo, R. Shemuel b. Chofni and Akeidat Yitzchak, this was simply a means to an end. Using this method, Yosef could ensure that the brothers brought Binyamin to Egypt14 so that he could then test how they treated him and whether they had changed their ways.15
  • Ralbag suggests that the accusation allowed Yosef an initial probe into the goings-on in the family, allowing him to find out whether his brother and father were still alive.16
Initial returning of their payment – R. Shemuel b. Chofni suggests that this was not part of the test. Rather, Yosef simply wanted to save his family money.17  Alternatively, one could propose that Yosef, thinking that the original sale was partially motivated by financial gain, was testing whether the brothers would pocket the returned payments or not.
Favoring Binyamin
  • Test jealousy – Philo and Seforno assert that Yosef wanted to see if the brothers would be envious of Binyamin. To know whether the brothers had really changed, it was necessary to put them in a similar situation to the one that had caused them to sell Yosef years before. Thus, Yosef loads Binyamin with presents, much as Yaakov had favored Yosef, and then monitors the brothers' reaction.
  • Show of mercy – Ralbag, in contrast, asserts that Yosef wanted to show the brothers that he cared for Binyamin so that when he was accused, the brothers would remember that Yosef had a merciful side. Thus, they would assume that they had a chance of successfully pleading for him, rather than take some drastic measures thinking there was no hope.
Second returning of payment
  • Test – R. Shemuel b. Chofni and Abarbanel view this as part of the test Yosef set up for the brothers. Abarbanel proposes that Yosef was preventing a potential flaw in his plan – that the brothers would erroneously conclude that Binyamin had actually stolen the goblet and from a sense of justice (rather than spite or hatred) allow him to be punished. He, therefore, planted not just the goblet but also all of their monies, to ensure that the brothers recognized that this was a set-up.18
  • Good will – Ramban and Seforno, suggest, as above, that Yosef returned the money out of good will. Moreover, he does so with the brothers' knowledge,19 to compensate them for the troubles he had put them through when he had accused them of spying.20
Framing an innocent person?
  • Sefer HaYashar and the Biur assert that Yosef had actually revealed himself and his entire scheme to Binyamin earlier, so Binyamin did not suffer from any anxiety or the like
  • R. Shemuel b. Chofni Gaon, in contrast, asserts simply that the ends (the reuniting of the family and assuaging of Yaakov's longing) justified the means (the temporary slandering.)21
"הָאֱלֹהִים מָצָא אֶת עֲוֹן עֲבָדֶיךָ" – Seforno understands that the brothers are saying that though they are innocent of this charge, Hashem is repaying them for a different sin, the selling of Yosef. If so, this is exactly what Yosef was trying to determine, whether the brothers regretted their original actions or not.
Portrait of Yosef – This position views Yosef as trying to move beyond the pain he endured at the hands of his brothers and being nobly concerned with the welfare of his family.

Facilitating his Brothers' Repentance

Yosef inflicted suffering on his brothers in order to help them attain penance for their crimes.

Measure for measure – Abarbanel and others in his wake24 note that the uncomfortable situations in which Yosef placed his brothers correlate to the experiences which they caused him to endure.  Yosef wanted them to be punished in this world, to spare them a worse punishment later.
Why did Yosef not contact Yaakov immediately? According to the Keli Yekar, Yosef felt that if Hashem had not revealed his whereabouts to Yaakov, it must be because He wanted Yaakov to suffer. Yaakov deserved punishment for having himself been away from his father for twenty-two years, and thus needed to be punished by not seeing Yosef for the same length of time.
"כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי וְאֵת כָּל בֵּית אָבִי" – According to this approach, these words of Yosef do not reflect a detachment from his family.  Rather, as Seikhel Tov and the Tzeror HaMor explain, Yosef is merely stating that, with his rise to power, he haz forgotten the hardships his family had caused him to endure.  Thus, he had no desires for revenge, but only to help the brothers.
Remembering the dreams and accusation of espionage – Abarbanel and the Keli Yakar maintain that the brothers sinned in suspecting Yosef of tattle-bearing25 and for not accepting the truth of his dreams; thus Yosef slandered them as spies.
Imprisonment of Brothers / Shimon – This was to punish the brothers for throwing him into the pit.26
Returning of payments
  • Reveal sincerity – The Ma'asei Hashem asserts that Yosef did this positive deed so that the brothers would later realize that his actions were not motivated by revenge and hatred, but the sincere desire that their sins would be atoned.
  • Recognize Hashem's hand – Similarly, Yosef wanted to ensure that the brothers realized that Binyamin was framed so they would recognize that the punishment was from Hashem, and not due to his guilt.27
  • Cause anxiety – According to Abarbanel this was part of the brothers' punishment.  Yosef wanted to cause the brothers anxiety, but no real harm, just as they had intended him evil but in the end good came out of the deed.
  • Practical measure – Abarbanel further suggests that Yosef planted the money to ensure that the brothers were not delayed in returning to Egypt due to insufficient funds.
Favoring Binyamin – This position might suggest that Yosef was simply showing his love for his brother.  As Binyamin had played no part in the sale he did not deserve any punishment.
Framing Binyamin – The plot of hiding the goblet was aimed at getting the brothers to declare themselves slaves, as penance for selling Yosef into slavery.  Tzeror Hamor points out they are similarly accused of theft since they had "stolen" Yosef.28
Framing an innocent person? Since Binyamin alone did not participate in the sale, it is not clear why he deserved to suffer, especially as it would seem that Yosef could have accomplished his goal by framing any of the brothers.  This approach could suggest, as does Sefer HaYashar above, that Yosef actually told Binyamin in advance what he planned to do so that he did not suffer from the accusation.
"אֲבָל אֲשֵׁמִים אֲנַחְנוּ עַל אָחִינוּ" – Abarbanel claims that Yosef's behavior towards the brothers made them reflect on their past actions and realize that they were deserving of punishment.  Seikhel Tov implies that when Yehuda later tells Yosef, "הָאֱלֹהִים מָצָא אֶת עֲוֹן עֲבָדֶיךָ" this ,too, is an expression of recognition that they were suffering for the sin of selling Yosef.
Portrait of Yosef – These sources view Yosef as a righteous figure, driven solely by an altruistic desire to help his brothers avoid an even harsher Divine punishment.

Yosef's Hands Tied

Yosef was compelled to act in the way he did, either due to Divine prophecy, the brothers' vow, or his own mistaken assumptions.

Fulfilling a Prophecy

Hashem's prophecies and/or a desire to actualize them guided Yosef to act he did.

Which prophecy?
  • "גֵר יִהְיֶה זַרְעֲךָ" – According to R. Avraham b. HaRambam and one possibility in R. Yonah all the events were orchestrated by Hashem as a way to bring the family to Egypt32 and begin to actualize the prophecy made in the Covenant of the Pieces.33 As Yosef later says to the brothers, "וְעַתָּה לֹא אַתֶּם שְׁלַחְתֶּם אֹתִי הֵנָּה כִּי הָאֱלֹהִים".
  • Yosef's Dreams – According  to the rest of these sources, Yosef on his own acted to realize his earlier dreams of authority and his family's servitude to him.
Dreams as Prophecy
  • These sources view dreams as being a form of prophecy.  Moreover, they contend that a person who is granted such a prophecy is obligated to actualize Hashem's will, "שלא להכחיש רצון וגזירת עליון".‎34  Others question this assumption, asserting that it is Hashem, not man's job to fulfill His prophecies35‎‎ especially if doing so causes suffering to others.
  • Seforno adds that Yosef thought it important o fulfill his dreams because they would be a sign for his descendants, setting in place the role of Mashiach b. Yosef.
Why did Yosef not contact Yaakov immediately?
  • R. Avraham b. HaRambam asserts that Yosef realized that this was all part of Hashem's larger plan and so he kept silent, waiting for Hashem to fulfill His decree.36  According to R. Yonah, in contrast, Yosef was not yet aware that he was a pawn in Hashem's game.  Rather, Hashem pulled the strings without his knowledge and planted the idea in Yosef's head that he deserved a punishment for slandering the brothers, leading to his silence.
  • According to Ramban, Yosef realized that his dreams could not be fulfilled in Canaan, and so he did not ask to be redeemed but waited for the arrival of his brothers and father.37 Ibn Kaspi agrees but adds that initially, when Yosef was enslaved, there was no chance of escape or redemption38 leading him to conclude that would be only hurtful to Yaakov to send word.39
"כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי וְאֵת כָּל בֵּית אָבִי" – R. Avraham b. HaRambam explains that Yosef declared that the greatness he achieved comforted him from both the hardships he had suffered and the good that he missed from leaving his father's house.  Yosef, thus, was able to move beyond the past and was not motivated to seek vengeance against his brothers.
Remembering the dreams – This verse is the starting point for this whole approach; it was Yosef's memory of his dreams that prompted the subsequent actions in the story.40
Accusation of espionage and imprisonment
  • According to Ramban, during the initial visit of the brothers, the first dream was not realized because Binyamin was not included.41 Thus, Yosef made the accusation as part of the plot aimed at bringing Binyamin to Egypt so that all 11 brothers could bow to him.42
  • Mincha Belulah suggests that this was a ploy to ensure that the brothers could not ask the local Egyptians about him.
Imprisonment
  • According to the Gr"a, fulfilling the first dream43 meant asserting both "ממלכה" (the accepted rule of another) and "ממשלה" (forcing authority on another against his will.)44  Thus, the brothers needed not only to bow, but to be forcefully imprisoned. 
  • Alternatively,  the imprisonment of Shimon was simply a means to ensure the brothers' speedy return.
Rebating the payment
  • Compensation – According to Ramban, Yosef returned the money out of good will.  The second time he even did so with the brothers' knowledge and told them that it was compensation for the hardships they suffered due to the accusation.
  • Lesson – Ibn Kaspi asserts that this was a lesson in "philosophy"45 meant to teach the brothers that things they thought impossible might be nonetheless be true.  Ibn Kaspi is apparently suggesting that Yosef wanted to show the brothers that thought they doubted his dreams, they were fulfilled.
Framing of Binyamin – The planting of the goblet and framing of Binyamin seem unnecessary in order to fulfill Yosef's dreams, as Yosef could have simply revealed himself and had his father come to Egypt.  As such, Ramban explains that these actions were aimed at testing the brothers' attitude towards Binyamin.46
"וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק" – It is possible that if it were not for Yehuda's plea, Yosef would have not revealed himself to the brothers and kept Binyamin, to ensure the arrival of his father and the final fulfillment of his dreams.  If so, then all of Yosef's actions (including the framing) were really aimed at actualizing the dreams.
Portrait of Yosef – This position views Yosef as righteous, motivated not by feelings of revenge, but an obligation to play out Hashem's will and decrees.

Under Oath

Yosef's brothers had sworn him to secrecy regarding the sale.  His interaction with them in Egypt was aimed at rendering this oath null and void.

Ban (חרם) or oath? These sources differ regarding the nature of the vow taken by Yosef:
  • Ban (חרם) – R. Yehuda HeChasid (as brought in Ms Parma 251) and Moshav Zekenim assert that the brothers agreed to a ban on any who would reveal the sale.  Against his will, they included Yosef as the necessary tenth man.48
  • Oath – According to R."Y Bekhor Shor and R. Yehuda HeChasid (as brought in his commentary) the brothers swore Yosef to secrecy when he was sold.  Yosef agreed to the condition of silence in order to save his life.49
  • Both – Tanchuma Ms, the Sefer Hasidim and Daat Zekenim are slightly ambiguous, but suggest that the brothers made a ban among themselves50 and decreed on Yosef, who was not included therein, that he also not speak of the sale.
Why abide by the oath? This positions assumes that people took oaths and bans extremely seriously and would not dare to violate them.51
Why did Yosef not contact Yaakov immediately? Though Yosef would have liked to contact his father, the brothers had forced Yosef to swear that he would not reveal the sale to his father52 nor return to him.53  R"Y HeChasid also adds that Yosef was concerned that were he to contact Yaakov, his brothers would flee from their father's home out of utter embarrassment.
"כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי וְאֵת כָּל בֵּית אָבִי"
Why not reveal himself to the brothers upon arrival? R"Y Bekhor Shor asserts that Yosef believed that the brothers, in their hatred and shame, would be unwilling to take responsibility for their earlier misdeeds.  If he revealed himself too early, they would simply deny Yosef's existence and remind him that the oath was still in effect. Yosef, thus, made an elaborate plan to force their hands into nullifying the vow.
Accusations of espionage – This was a means to an end; Yosef wanted to ensure that the brothers brought Binyamin so he could frame him.
Framing Binyamin
  • R"Y Bekhor Shor maintains that Yosef pushed the brothers until they were terrified that Binyamin would be enslaved and how this would affect their father.  He knew that at that point he could reveal himself for they themselves would be willing to tell Yaakov all in order to save Binyamin.
  • According to R. Yehuda HeCHasid, in contrast, Yosef's original plan was to keep Binyamin, forcing his father to come and redeem him.  Yaakov would then see Yosef and recognize him, effectively ending the ban/oath.54
"הוֹצִיאוּ כׇל אִישׁ מֵעָלָי" – R"Y Bekhor Shor and Daat Zekenim point to these words as support for the idea that Yosef was under oath.  Because of his vow, he only revealed himself to the brothers when no one else was present.55
Yehuda's speech and breaking the vow
  • Breaking of Vow – According to R. Yehuda HeChasid, Yehuda's words caused Yosef to change his initial plan and break the vow:
    • In his commentary, R. Yehuda HeChasid claims that after listening to Yehuda's impassioned plea, Yosef broke down and felt that he could no longer wait for Yaakov to arrive and identify him, and so he broke the vow on his own and revealed himself.56
    • In Ms Parma 251, R. Yehuda HeChasid is presented as following Bereshit Rabbah93:8About Bereshit Rabbah which claims that Yehuda did not simply plea for his brother but threatened to attack Egypt.57  Yosef was thus left with no choice and concluded that it was better to break the vow than to endanger the entire country.
  • No breaking of vow – According to R"Y Bekhor Yehuda's words led Yosef to reveal himself, not only because he recognized the brothers' desperation, but also because he realized that his father had suffered enough. Nonetheless, he claims that Yosef still identified himself only privately so as not to break the vow. Only after the brothers reconciled and spoke to him, was the oath nullified.58
Rebating the payment – These sources do not address the issue but could suggest that Yosef wanted to ensure the brothers' speedy return and he thus made sure that they would not be delayed by lack of money.
Favoring Binyamin – This approach could suggest that this was compensation for the anxiety he was soon to endure when accused of theft.  Alternatively, Yosef was simply acting out of his great love for his brother.
Portrait of Yosef

Assumed he was Rejected

Yosef's actions were guided by the mistaken assumption that he had been rejected and punished by his father.

Mistaken assumptions
  • Punished – S. Feigenson suggests that Yosef never fathomed that the brothers were wicked enough to actually sell him and have their father suffer in the aftermath.  He, thus, concluded that his father must have been behind the whole plan, thinking to punish him60 for his haughty thoughts of kingship.61 
  • Rejected  – A. Korman suggests that Yosef and brothers did not know that they were all to be chosen.62 Thus, upon being sold, Yosef concluded that his dreams that he was the chosen heir were simply an illusion, and in fact he was rejected, while his brothers were to carry on the line.
Why did Yosef not contact Yaakov immediately?
  • According to S. Feigenson, Yosef could not send to his father since he thought it was his father who was punishing him.63  Once he achieved greatness, it was even more difficult since it would look as if he was trying to defy and mock his father by showing him that his dreams were actually realized.
  • A. Korman maintains that Yosef took Yaakov's silence in not sending for him as a sign that Hashem had not revealed the facts of the sale to Yaakov.  He thus concluded that it was Hashem's will that he be rejected.
"כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי וְאֵת כָּל בֵּית אָבִי" – Y. Bin-Nun and A. Korman suggest that in these words Yosef expressed that he had come to terms with his fate and was ready to leave the past behind him.  The name of his second son, Efraim (כִּי הִפְרַנִי אֱלֹהִים), signified that he was looking to the future, ready perhaps to start anew and head a different line.
Remembering the dreams – Y. Bin-Nun asserts that when the brothers bowed, Yosef remembered his dreams and was filled with renewed hope that perhaps he was not rejected after all.
Accusation of espionage and bringing of Binyamin
  • S. Feigenson maintains that Yosef took the brothers arrival as a sign that his father had finally forgiven him and planned to redeem him.  He accused them so that they would be forced to reveal during the interrogation that they had not really come to buy food but to free their brother.  When Yosef realized that this was not the case, he despaired of his father's forgiveness and hoped only to see Binyamin again.
  • Y. Bin-Nun agrees that Yosef wanted Binyamin, but for a different reason.  He hoped that through him he could find out the true reason for his rejection and know what the future had in store.
Framing of Binyamin – Apparently, Yosef's original plan was to keep Binyamin with him alone, either because the rest of the family had rejected him, or with hopes that Binyamin would reveal information that would allow him to later reconnect.
Yehuda's speech – According to this position it was not Yehuda's selfless concern for Binyamin and Yaakov, nor his changed ways that affected Yosef, but rather the information that he imparted.  When Yosef heard that his father had no knowledge of the sale, and that  he thought him dead, Yosef realized that he had been wrong and was not rejected.
Portrait of Yosef

Yosef Motivated by Self-interest

Yosef acted in his own self-interest and not out of any concern for his brothers' welfare. This approach subdivides regarding Yosef's motives.

Preserving Egyptian Status

Yosef assimilated in Egypt, and his new exalted status made him wary of reconnecting with anyone in his family except for Binyamin.

"כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי וְאֵת כָּל בֵּית אָבִי" – Yosef's naming of his first born expressed his deep desire to sever ties with the past.  He did not want any reminders of the cruel treatment of his brothers and was at peace with his life in Egypt.
Why did Yosef not contact Yaakov?
"וַיִּתְנַכֵּר אֲלֵיהֶם" – D. Henshke points out that upon seeing his brothers, Yosef's initial reaction is to hide his identity.  He has no desire to connect to them and return to the past.
Accusations of espionage – D. Henshke posits that talking to the brothers led Yosef to long for Binyamin.  He thus set up his elaborate plan to get the brothers to bring Binyamin to him.
Favoring Binyamin – Yosef gave extra portions and gifts to Binyamin because it was solely with Binyamin that he was interested in reuniting.
Rebating the payments – This position might explain that while Yosef had no desire to reunite with his brothers, he also did not want them to starve. Thus, he returned their monies to ensure that they would be able to buy additional food in the future.
Framing of Binyamin – Yosef's original plan was that the brothers would return to Canaan, while Binyamin stayed with him and built a home in Egypt.
Change of plan – "וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק" – After hearing of Yaakov's longing, Yosef does an about face and decides to re-embrace his family and heritage.
Portrait of Yosef – This position paints a picture of an assimilated Yosef who has no desire to be part of the Children of Israel.  The story is as much about his process of return as it is about the brothers' change of attitude.

Vengeance

Yosef's desired to exact revenge for his brothers' mistreatment of him.

"כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי וְאֵת כָּל בֵּית אָבִי" – Radak interprets this as Yosef declaring that he no longer had any feelings for his family. This is consistent with his understanding that Yosef later tried to cause pain to his brothers.
Why did Yosef not contact Yaakov immediately? Radak does not address this question, but he might suggest that Yosef's anger at the brothers extended to his father.  After all, it was his father who had sent him to visit his brothers leading to the entire ordeal.
Remembering the dreams – When he saw the dreams begin to be realized, Yosef remembered how his brothers hated him for them.  Thinking of the pain he suffered instilled in him a desire for vengeance.67
Accusations, imprisonment and framing – All of these were aimed at causing the brothers suffering. One might suggest that Yosef tried to punish the brothers measure for measure.68 He imprisoned them in a jail-pit in return for throwing him into the pit, accused them of lying as they denied the veracity of his dreams, and tried to enslave them as they had him enslaved.
Returning of their payments – This was part of the mind games which Yosef was playing with his brothers in order to cause them suffering.
Favoring Binyamin – According to Radak, this was compensation for forcing him to leave his father and come down to Egypt.
Portrait of Yosef – Yosef is portrayed as a person with human frailties and a natural desire for revenge.

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