Parshat Mikeitz describes the swift and spectacular rise of Yosef. Upon interpreting Pharaoh’s dreams with divine aid, confidence and clarity, Yosef is chosen by Pharaoh to be viceroy of Egypt and the official overseer of the land’s welfare for the foreseeable future. Suddenly, Yosef the outsider, Yosef the poor Hebrew slave-prisoner is invested with more power, authority, privilege and responsibility than anyone else in all of Egypt, save Pharaoh himself. Pharaoh installs Yosef by “removing his signet ring from his hand [and]…put it on Yosef’s hand; and he had him dressed in robes of fine linen, and put a gold chain about his neck. He had him ride in the chariot of this second-in-command…Thus he placed him over all the land of Egypt. Pharaoh said to Yosef, ‘I am Pharaoh; yet without you, no one shall lift a hand or a foot in all the land of Egypt’” (Bereshit 41:42-44).  What does Pharaoh mean when he tells Yosef, “Without you, no one shall lift a hand or a foot in all the land of Egypt?” (Ibid., 41:44). According to the Targum Onkelos, what Pharaoh meant was, “Without your permission, no man shall lift his hand to wield a sword or his foot to ride a horse in the entire land of Egypt.” Why does Pharaoh use such war-like imagery to describe Yosef’s new position?

It is a well-known anti-Semitic canard that Jews are disloyal to their state, and do not fight in its wars. Indeed, the very first expression of open, state-sponsored anti-Semitism in the Torah occurred when the Pharaoh during the Exodus story exclaimed, “See! The Israelite people are much too numerous for us. Let us deal shrewdly with them so that they may not increase; otherwise in the event of war, they may join our enemies in fighting against us…” (Shemot 1: 9-10). The question of Jewish loyalty, especially during times of war and civil unrest has been raised by numerous anti-Semitic regimes and individuals throughout history. From David’s denied request to fight alongside the Philistines to the Dreyfus Affair and the “Stab-in-the-Back” myth promulgated by the Nazi propaganda machine – that German Jews not only didn’t help defend Germany during the First World War, but sold it out to the Allies for personal gain – questioning Jewish loyalty during times of war has long been a hallmark for anti-Semites to cast the Jews as “others” in their own societies and spread the insidious notion that they pose a danger to the welfare of the state. 

Therefore, one could argue that the Pharaoh in the Yosef story was keenly aware of what appointing an outsider, a Jew, to the second highest position in the land might look like to his subjects. “Who is this Yosef? How could Pharaoh – the noblest of Egyptians, appoint a slave-prisoner, a nobody-Hebrew, to serve as protector of the greatest empire in the world?” But Yosef was too precious to Pharaoh – he needed him to succeed against all odds. Thus, based on the Targum Onkelos, Pharaoh told Yosef that “you are also in charge of the military. If war is to be made, it will be because you have declared it. Not only will you save Egypt from economic failure, but I will also charge you with saving Egypt from our enemies. If we go to war, you will lead the army!” Pharaoh seeks to identity Yosef with the military in order to dispel any thought that he has some ulterior motive in helping Egypt, and therefore, can’t really be trusted. Pharaoh is openly linking Yosef’s destiny, his very life, with the destiny and life of the Egyptian people, making it that much harder for Jew-haters to question Yosef’s loyalty to the state. Pharaoh knew he needed to save his nation. He knew Yosef was the man to do that. He also knew, that Yosef was a Jew, as it says, “A Hebrew youth was there with us…” (Bereshit 41: 12). Pharaoh needed to make sure Yosef would succeed, and by giving him command of the military, he sought to squelch any rumors that an “outsider was running Egypt and controlling the crown.” Yosef would now not only oversee the economic prosperity of Egypt, but the physical lives of its subjects during times of war as well. No one could ever doubt his loyalty to the state. 

On Monday afternoon, I attended the Chabad Menorah lighting ceremony at the State Capitol. Governor Abbott was there and spoke beautifully about Texas’ commitment to fighting anti-Semitism and anti-Israel activity in this State and beyond. As people were parting, I managed to get a moment with the Governor, and I told him that I had been on the border mission. People need to know that wherever sacrifices have been made and are being made, Jews were and are there too. A Jewish Star headstone at Arlington National Cemetery or at Normandy Beach fills us with Jewish pride and love for our people and our nation. But it also sends a message to others, especially those who would doubt our commitment, that “We were here too.” Pharaoh knew that Yosef needed to cement his place in Egyptian society, and the way to do that was to show them that just as he will lead us economically, he will bleed with us militarily as well – that Egyptian life isn’t about money to him, it’s about caring for and loving for every subject of his adopted nation – to the point that he would give his life for it.

The Pharaoh in the story of Yosef was a discerning ruler. He knew that in order for Yosef to succeed, he needed him to become one with his people. That being said, the deeper message of Yosef’s appointment sought to combat anti-Semitism by solidifying Yosef’s place in Egypt – as a protector of the people in every sense of the word. Jews have always been loyal citizens of their states. Jews have risen and will always rise to the call of the defense of their host nations – past, present and future. This Shabbat, let us reflect upon our responsibilities to our broader society, and that as Jews, we are not only citizens, but contributors and leaders to our larger communities in every respect, not just the military. By demonstrating our care and concern for all those around us, as proud Jews and as good neighbors, we not only sanctify the name of the Jewish people among the nations, we sanctify to Name of God as well. 

Shabbat Shalom,

-Rabbi Dan