Parsha and Humanity: Miketz – No Good Deed goes Unpunished

The pathology of antisemitism has been an enduring thread in the fabric of human history for thousands of years. Its patterns can be traced as far back as the biblical story of Joseph in Egypt. Wherever Joseph went, he brought blessing and prosperity—yet, time and again, the response he received was antagonism.

When Joseph was a slave in Potiphar’s house, his presence brought success:

“And from the time that the Egyptian put him in charge of his household and of all that he owned, God blessed his house for Joseph’s sake, so that the blessing of God was upon everything that he owned, in the house and outside.” (Genesis 39:5)

The result? He was falsely accused of assault by Potiphar’s wife and thrown into prison. Even in confinement, Joseph helped others, asking only to be remembered to Pharaoh. Yet he was forgotten. When Joseph was eventually released and rose to power, he saved Egypt from famine. Pharaoh himself instructed the people to go to Joseph for bread. But later, Egyptians refused to eat bread with Hebrews, considering it an abomination.

The antagonism persisted into subsequent generations. Joseph’s descendants were enslaved in Egypt and faced the threat of genocide, with Pharaoh ordering every Hebrew male to be cast into the Nile. Pharaoh justified his actions with the fear of a “stab in the back,” imagining that the Hebrews might ally with Egypt’s enemies.

These patterns have repeated throughout history. In Nazi Germany, the Nuremberg Laws made eating with Jews a social abomination. The Nazis blamed Germany’s  defeat in World War I on a so-called “stab in the back” by Jews, ignoring the truth that Jewish soldiers volunteered and died in combat at disproportionately high rates defending Germany.

Another recurring element of antisemitism, rooted in Joseph’s story, is the inversion of truth. Potiphar’s wife accused Joseph of the very crime she attempted to commit—seduction. Similarly, in Christian history, Jesus, a Jew, was murdered by Europeans, yet it was the Jews who were accused of his death. This inversion continued with blood libels, accusing Jews of killing children, even as Jewish children and adults were massacred during the Crusades and other atrocities.

In modern times, Israel faces accusations of ethnic cleansing and genocide, despite the fact it was the Jews from the Arab world who were ethnically cleansed and expelled from their homelands. Today, Israel remains threatened with genocide by its enemies, echoing the dark patterns of the past.

It is critical to recognize that antisemitism is not merely a Jewish problem—it endangers all of humanity. In the Bible, God promises Abraham:

“I will bless those who bless you, and whoever curses you I will curse.” (Genesis 12:3)

History bears this out. Nations that welcomed Jews, from ancient Egypt to modern times, often thrived. Those that turned against them—such as Nazi Germany—suffered devastating consequences.

Recently, a delegation of Christians from South Africa visited Israel to show solidarity with the Jewish people. They asked for prayers for their nation, which has led a campaign of defaming the Jewish state, quoting the verse about blessing and cursing. They recognized that antisemitism harms not only its immediate targets but also the societies that harbor it.

The task of humanity is to free itself from the scourge of antisemitism and to replace it with blessing. Only through this collective redemption can we hope to create a better future for all.