I. Joseph's Dreams: Naivete? Arrogance?
II. Joseph's Solitary Confinement in the Pit
['Joseph's Brothers Sell Him into Captivity,' 1855 painting by Konstantin Flavitsky]
III. Joseph's Journey in Egypt: From the Pit to Abuse to Jail and Back Again
IV. Joseph the Interpreter of Dreams
וַיְהִ֤י בַבֹּ֙קֶר֙ וַתִּפָּ֣עֶם רוּח֔וֹ וַיִּשְׁלַ֗ח וַיִּקְרָ֛א אֶת־כָּל־חַרְטֻמֵּ֥י מִצְרַ֖יִם וְאֶת־כָּל־חֲכָמֶ֑יהָ וַיְסַפֵּ֨ר פַּרְעֹ֤ה לָהֶם֙ אֶת־חֲלֹמ֔וֹ וְאֵין־פּוֹתֵ֥ר אוֹתָ֖ם לְפַרְעֹֽה׃
וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף חֲל֣וֹם חָלַ֔מְתִּי וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַאֲנִ֗י שָׁמַ֤עְתִּי עָלֶ֙יךָ֙ לֵאמֹ֔ר תִּשְׁמַ֥ע חֲל֖וֹם לִפְתֹּ֥ר אֹתֽוֹ׃
And Pharaoh said to Joseph, “I have had a dream, but no one can interpret it. Now I have heard it said of you that for you to hear a dream is to tell its meaning.”
IV. Is the Biblical Family Engaged in a 'March of Folly'?
"תופעה שמורגשת לאורך ההיסטוריה ללא קשר למקום או לתקופה היא רדיפה על ידי ממשלות על מדיניות המנוגדת לאינטרסים שלהן. האנושות, כך נראה, עושה ביצועים גרועים יותר של הממשלה מאשר כמעט בכל פעילות אנושית אחרת. בתחום זה, החוכמה, העשויה להיות מוגדרת כתרגיל שיפוט הפועל על ניסיון, שכל ישר ומידע זמין, היא פחות אופרטיבית ומתוסכלת יותר ממה שהיא צריכה להיות. מדוע בעלי תפקידים כה נוהגים לעיתים קרובות מנוגדים לדרך בה מעידים נקודות הסיבה והאינטרס העצמי הנאור? מדוע נראה כי לעתים קרובות התהליך הנפשי האינטליגנטי אינו מתפקד? "
- ברברה וו. טוכמן, מצעד האיוולת: מטרויה לווייטנאם
“A phenomenon noticeable throughout history regardless of place or period is the pursuit by governments of policies contrary to their own interests. Mankind, it seems, makes a poorer performance of government than of almost any other human activity. In this sphere, wisdom, which may be defined as the exercise of judgment acting on experience, common sense and available information, is less operative and more frustrated than it should be. Why do holders of high office so often act contrary to the way reason points and enlightened self-interest suggests? Why does intelligent mental process seem so often not to function?”
― Barbara W. Tuchman, The March of Folly: From Troy to Vietnam
V. Forgiveness and Mercy in the Face of Hard Truths?
וַיְמַהֵ֣ר יוֹסֵ֗ף כִּֽי־נִכְמְר֤וּ רַחֲמָיו֙ אֶל־אָחִ֔יו וַיְבַקֵּ֖שׁ לִבְכּ֑וֹת וַיָּבֹ֥א הַחַ֖דְרָה וַיֵּ֥בְךְּ שָֽׁמָּה׃
With that, Joseph hurried out, for he was overcome with feeling toward his brother and was on the verge of tears; he went into a room and wept there.
[Joseph recognized by his brothers, by Léon Pierre Urbain Bourgeois, 1863 oil on canvas, at the Musée Municipal Frédéric Blandin, Nevers,]
The Whole Story:
Completely sinless and harmonious characters ruin the very point of literature. Aiming to avoid sin misconstrues the goal. As the Sages implicitly suggest, the greatest Biblical characters sinned and lived tumultuous lives. Literary critics evaluate characters by their ability to handle and overcome failure and conflict. Thus, characters cannot be evaluated during the story, but only after their journey and struggle ends. In a storied reality as well, God judges humans not by their ability to avoid conflict or sin, but by their ability to handle and overcome their struggles.
"When one performs a mitzvah he should perform it with joy. For had Reuven known that the Torah would record that he tried to save Yosef from the brothers, he would have put him on his shoulders and run home to his father. And if Aharon had known that the Torah would record that when he saw Moshe Rabeinu the first time and he heard that he was chosen to be the Redeemer of Israel (and not Aharon) . . . Had Aharon known, he would have come (to him) with drums and cymbals. And had Boaz known that the Megillah would record his giving Ruth some parched wheat to eat, he would have offered her a huge banquet like those of King Shlomo (Vayikrah Rabbah 34:8)."
(Based on an article by Natan Oliff)