Speaking Truth to Power

When we read through the early story of Joseph as given in Parashat Vayeshev, we encounter the dreadful details of his suffering.  Sold into slavery by his brothers, falsely accused of rape by his master’s wife, thrown into prison unjustly, and forgotten by a fellow prisoner who benefitted greatly from Joseph’s compassion and ability to interpret dreams, Joseph experienced so much sorrow in his early life, it is remarkable that he did not give up on his faith in HaShem. He could have become cynical and sceptical about his earlier dreams foretelling his elevation above his brothers. He could have fallen into a deep depression, given up on life, and perished in prison.

But when we read further, we learn that he did not quit. Rather, he gained the trust of the prison warden, cared for the other prisoners, and was able to interpret dreams of two frightened servants of Pharaoh, thereby setting into motion one of the most spectacular transformations of all time. It is in Parashat Miketz that we read how Joseph became the second most powerful person in Egypt. Despite the obstacles Joseph experienced, he persevered through horrible conditions, put his past behind him, gained a family, forgave his brothers, and fulfilled his dreams of becoming a great leader, and in the process, was able through HaShem’s guidance to save his people and many others from dying of famine.

Yet, as striking as this turnaround is, it is even more impressive to see how he kept his core principles throughout the hard times, regardless of what it cost him. For example, when he was hated by his brothers for receiving favoritism from their father, he still told them the truth about his dreams, and they hated him even more, to the point where they wanted to kill him and eventually sold him into slavery. Later, as a slave in the household of an Egyptian, he told his master’s wife the truth about why he would not and could not have relations with her when she tried to seduce him. Her response to his refusal was to accuse him of being a rapist, and as a result, he was put into prison for several years. Joseph told the truth, and he paid the price for doing so.

After several years in prison passed, Joseph’s situation changed drastically. Pharaoh heard that Joseph interpreted dreams, and Pharaoh had two troubling dreams about cows and ears of grain that no one understood. So, Pharaoh called for Joseph to be brought forth out of prison. Imagine being in Joseph’s shoes when the guards came for him. Imagine his feelings as he prepared to meet Pharaoh. What was he going to say? How would he respond? After all the years of suffering and abuse, Joseph was finally getting a break. He was going to stand before one of the most powerful men in the Ancient Near East, and he could ingratiate himself to Pharaoh by bowing to him, praising him, and profusely thanking him for bringing him out of prison. Life could be so much better if only he played his cards right. Be agreeable, worship Pharaoh, and get out of prison. Do what other men would do and survive.

But something in Joseph’s heart, soul, and mind would not allow him to bend the knee to power. Even though Joseph’s willingness to tell the truth in difficult circumstances had caused him significant suffering, he did not abandon his core convictions nor his faith in HaShem, as evident from the first conversation Joseph had with Pharaoh, as given in Genesis 41:15-16:

Pharaoh said to Joseph, “I have dreamed a dream, but no one is interpreting it. Yet certainly I have heard concerning you, when you hear a dream, you can interpret it.” Then Joseph answered Pharaoh, saying, “It is not of me![i] G-d will respond to the peace of Pharaoh.”

Instead of groveling before Pharaoh, Joseph risks everything[ii] and bluntly contradicts Pharaoh’s assumption about Joseph’s ability to interpret dreams. After correcting Pharaoh, Joseph then indicates that the real power in this world is HaShem. We know how the rest of the story goes. Joseph interpreted Pharaoh’s dreams and then gave him a blueprint for how to survive the seven years of famine that were ahead. Joseph’s true words penetrated Pharaoh’s heart, and he accepted the correction as well as Joseph’s advice as to how to respond to the approaching famine. Joseph spoke truth to power, and in so doing, he became HaShem’s instrument to save the world from famine.

When I contemplate the example of Joseph in light of the current political environment in Israel, I wonder if those close to the Prime Minister (PM) are ready to do what needs to be done at this critical point in the history of Israel. When things begin to settle down on the war front, will they return to the status quo that made us vulnerable to the horrific attack on October 7, or will they stand up for what is right? Will the PM’s advisors fawn over him, bend the knee, and tell him what he wants to hear, or will they speak the truth to power? In an age in which power seems all important, when those who are supposed to be leaders trample upon accepted norms and values, choosing to play the victim card whenever someone attempts to hold them accountable for their illicit actions, it is a breath of fresh air to read Joseph’s brave confrontational conversation with Pharaoh. But we read the Torah not just to appreciate the heroic past actions of our ancestors, but also so we can embody the teachings of the Torah in the present and into the future.

Now is not the time for the PM’s advisors and associates to spend time squabbling over who has power over what in Israel. There is much more at stake than political careers and bruised egos. Israel needs a time of healing that can only come about by establishing the reality of what occurred before, during, and after the events of October 7, and then taking the appropriate corrective actions. That must include identifying those who failed in their duties and calling for their resignations, no matter how far up the political ladder the faults go. When there is accountability, then there can be correction and hope for the future. For this to happen, those closest to the PM should consider the example of Joseph, who spoke the truth to power and humbled himself before HaShem, who is the only true KING in this world and in the world to come.

[i] This is my English translation of the Hebrew text. There are a variety of translations of the word בִּלְעָדָי, which appears to be a compound of the adverb בל (“not”), the preposition עד (“unto”), and the 1cs pronominal suffix (“my” or “of me”). While I prefer to translate it as “it is not of me”, other translations choose other options such as: “That is beyond me” (Stone edition), or simply “Not I!” (JPS).

[ii] In the Stone Chumash, we read the following helpful commentary about the nature of Joseph’s statement to Pharaoh: “Joseph gave credit to the One to Whom credit was due, refusing to accept the imputation that he had any supernatural powers. Joseph’s integrity would not permit him to accept credit for himself, despite the real danger that Pharaoh might send him back to jail if there was nothing extraordinary about him” (pg. 225, fn. 16).