Ok Being Small and the Glory of Being Large

 Last Friday, I shifted from feeling “small” to the state of “largeness”. The great Hasidic master, the Baal Shem Tov, taught: “Each person exists in two modes, smallness and largeness, and we can shift into largeness through joy and laughter.”[i] I was feeling small on Friday because of a mistake I made that caused me to feel really flat. Then, after a Shabbat dinner that included laughter and joy, with my adult sons and daughters-in-law who I am visiting in New York, my spirits lifted. As pleasing as this shift was, it showed me that we need to embrace both smallness and greatness.

Jacob in the Torah is an example of the two modes. The very name, Jacob, is symbolic of smallness and “lowliness.”[ii] The name was given to him as a baby because of his desperate gesture during his birth of holding on to the heel of his older twin, Esau.[iii] This hanging on to his brother’s heel was symbolic of his desperate attempt to prevent his senior twin from getting the status of being the firstborn.

The name “Jacob” is linked to being in states of sadness, sighing, worry and powerlessness,[iv] or being prone to such feelings.

Jacob was frightened of meeting his brother Esau[v] who held a grudge against him. Jacob was distressed when his wives criticised him for his fear and lack of faith.[vi] The criticism stung Jacob as he was already distressed internally.[vii] He had a really bad feeling about the fact that he was afraid.[viii] This is often the case when we are feeling low; we feel bad about feeling bad. Jacob declared in his prayer: “I became small, because of all your kindnesses.”[ix]  When Jacob ruminated on his status, his possible deficiencies[x] and how much kindness God had given him, he felt qualitatively[xi] “small” and undeserving.

I am in “Jacob mode” when I am feeling cautious, guarded, self-conscious, self-critical and evaluating myself or feeling a little inferior. It is not a pleasant state.

Jacob was liberated from this mode by Esau’s angel[xii] with whom he wrestled and beat[xiii]. Unlike Jacob’s previous conflicts – with Esau[xiv] and Laban[xv]- when he fled, this time he stayed and faced it. The angel told Jacob that his name would change to Israel (which means “prevailed with God”) because of his victory over one of God’s angels.

It feels great to be an “Israel”. It is a state of confidence where achievement feels effortless[xvi] and it is tempting to think that being in that mode all the time is the right way to be. It is not.

To get to be in “Israel” mode, one must first be in a “Jacob” state[xvii].  One does not get to the “zone” without the prior hard work and struggle over time to grapple with many challenges, and only after much toil does one sail through, apparently effortlessly, to achieve great things.

According to the psychotherapist, Alfred Adler, feelings of inferiority are “stimulants to normal, healthy striving and growth. If it is not used in the wrong way.”[xviii] It is a feeling of wanting to be more and achieve more.  

Even once we get to that confident powerful place of being Israel, it does not last long. It is compared to being the Sabbath mode[xix], a beautiful state that lasts for one day per week before we return to the toil of the weekdays.

When I consider the fact that being in some form smallness/Jacob mode is a normal part of life, I realise that to be most effective in the struggles of life it helps to embrace them, rather than resist them. Count the blessings that are still present even in times of struggle, and find opportunities to be joyful and laugh to temporarily shift to the state of an enlarged spirit, before returning to the beautiful challenge of being a flawed human doing good. As the late Stella Cornelius used to say, “some great things were achieved by people who were not feeling so good that day" (xx). 

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[i] Baal Shem Tov on the Torah, a collection of quotes of the Baal Shem Tov

[ii] Ohr Hachayim on Genesis 47:28 and others

[iii] Genesis 25:26

[iv] Ohr Hachayim on Genesis 47:28

[v] Genesis

[vi] Ner Hachschalim manuscript, cited in Torah Shlaima, on Beresheet, p. 1266, Midrash Yelamdenu,

[vii] Chemdat Hayamim, cited in Torah Shlaima, on Beresheet, p. 1267, Midrash Yelamdenu,

[viii] Ha’Emek Davar

[ix] Genesis 32:11

[x] Bamidbar Rabba, 19:32

[xi] Mizrahi, Rabbi Eliyahu Mizrahi, on Genesis 32:11

[xii] Midrash Rabba

[xiii] Gensis 32:25-30

[xiv] Genesis 28:7

[xv] Genesis 31:21

[xvi] Likutei Torah on Balak

[xvii] Likutei Torah ibid

[xviii] Kishimi, I, Koga, F. (2017), The Courage To Be Disliked, Allen and Unwin, p.59

[xix] Likutei Torah

The Complexity of Self Esteem and Humility – Nadab and Abihu Acharei Moss

There is no simple formula for navigating self-esteem and humility.

Creative Commons license -2.0 

Judaism mandates humility, and psychology promotes self-esteem. I am not satisfied with the synthesis that humility and self-esteem are simply two sides of the same coin.  Instead, I suggest that to live virtuous lives we need to see ourselves as being of limited importance, and we also need to appreciate our worth. These virtues sometimes compete, and at other times complement each other. Let us begin with a scenario.  

“Name drop”
At the Passover Seder last week, I made a point that compassion for refugees is one implication of retelling the Exodus story. In illustrating this point, I mentioned that I met a past Australian Prime Minister who was vocal about refugees. “Name drop!” one guest called out.

Neither humble nor esteemed

It was light-hearted banter, but assuming that it was a “name drop” and not an innocent legitimate comment, it contravenes the requirement, to “walk humbly with your God”   [i] or, more precisely, to “walk in a hidden manner”. Jews are also urged to be of “very, very lowly spirit, as the hope of man are the maggots (that will consume his/her corpse when buried) [ii] ”. But according to a popular understanding of psychology, my problem was not actually regarding myself too highly, but a lack of self-esteem (iii). The name drop would be interpreted as an attempt to overcompensate for my low self-esteem. While this explanation is sometimes true for some people, I am sceptical of it as an explanation for everyone, all of the time.    

The Lure of the Synthesis
The synthesis between the virtues of humility and self-esteem is attractive to the modern Jew. Our generation is a generation of psychology rather than philosophy.  Psychology, or at least pop psychology, is what determines the essence of the human experience in the world [iv].  For the religious Jew to insist on humility as a stand-alone virtue is to sound like a flat earther. It seems easier to conform to the norm of emphasising self-esteem. Yet, to hold humility and self-esteem as separate virtues is to have a fuller spiritual toolbox for navigating our lives.

Humility and Nadab and Abihu
For the person of faith, humility is essential. We are invited to be of lowly spirit before every person [v] and never see ourselves as superior to anyone else.  Humility also enables us to truly worship God, on God’s terms, rather than our own terms. Nadab and Abihu were two men who lacked such humility [vi]. Rather than obey God, they brought fire to God’s temple that God did not command [vii]. They failed to respect that there are special times when God invites a select person into the temple [viii]. In their self-directed, overly entitled, drunken [ix], exuberant religious ecstasy, they displayed their arrogance. They were overheard saying that soon their elders, Moses and Aaron, would die and they would replace them to lead the Israelites[x].

For me, the lesson from this story is if I think too highly of myself, it can make it harder to restrain my desires. However, when I see myself as of low status, this can help me regulate my impulses to comply with the will of God and ethical imperatives.

Self-Esteem required for Moral Conduct
Sitting on a plane flying to Perth, I was surprised to read a Fifteenth Century Torah text that argued that regarding ourselves highly is essential for virtuous living or self-regulation. If we see ourselves as valuable, we will behave as befitting someone of high status; conversely, if we see ourselves as lowly, this could lead us not to bother doing what is right [xi]. The example of King Saul is cited. He failed to appreciate the importance of his office as King, and humbly followed the will of the people. The prophet reprimanded him for his humility with the words “If you are small, from your perspective, [don’t be] you are the head of the tribes of Israel, God has anointed you as a King over Israel!” [xii]. 

 

Conclusion

Every human, regardless of ethnicity, beliefs, achievements, or virtues is intrinsically valuable. We are cherished by God in whose image we were all created [xiii]. We never deserve to be hated by anyone, including ourselves. It is ok to be temporarily shamed when our choices fall short of our ideals. Like an email delivering a message, once the shame delivers the message about the gap, it can be deleted. And, at the same time, each of us is profoundly insignificant. We are mere mortals making some noise and doing a few meaningful things that are not such a big deal, as we are only doing what we were created to do [xiv]. Does this all fit neatly? Of course not, because life is complex, not neat.

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[i] Micah 6:8

[ii] Pirkey Avot, 4:4

[iii] Lieberman, D. J. (2022), Mindreader: The New Science of Deciphering What People Really Think, What They Really Want, and Who They Really Are. Harmony/Rodale

[iv] https://www.chabad.org/library/article_cdo/aid/5099355/jewish/Can-Kosher-Make-Sense.htm

[v] Pirkey Avot, 4:10

[vi] Leviticus, 10:1-2 and 16:1-2

[vii] Leviticus 10:1

[viii] Leviticus 10:2

[ix] Midrash Tanchuma, Acharei Mot.

[x] Torah Cohanim, in Kasher, Rabbi M., (1978) Torah Shlaima, volume 27, p. 2

[xi] R. Yitchak Arama, Akedat Yitzchak, gate 64

[xii] I Samuel, 15:17

[xiii] Pirkey Avot, 3:14

[xiv] Pirkey Avot, 2:8

Arrogance and the Metzora Leper In Quarantine

This is the essence of my first zoom lesson on the weekly Torah reading which I will deliver on Sunday evening at 7 pm via this link Zoom link: ChabadHouse.org.au/Zoom

A Muslim friend wrote to me in advance of the lesson: “...Please kindly explain the theological reason why Allah SWT did or did not prevent the virus mutating out of a wild animal in Wuhan into a human and able to spread worldwide, affecting already 500,000 and collapsing the world economy? ... The facts in front of us are COVID has affected all levels of Muslim counties, Iran, Indonesia, etc. Christian centres like Spain and Rome, and the superpowers - USA and China”.

It must be said that anyone who thinks they can read the mind of God is both arrogant and mistaken. Jewish scholars have rejected this kind of speculation. (1) Instead of definitive answers I will simply explore some sacred texts and see what light is shed. 

While it is wrong to assume one knows why others suffer, it is appropriate when we suffer to examine our deeds to see if there might be some sin we are being punished for, or perhaps a lesson here for improvement (2). However, an alternative explanation, if we could call it that, is that sometimes God causes us to suffer out of love rather than punishment. (3) 

In this quest for some meaning in the current human tragedy of coronavirus and the hardship challenge of isolation and in light of the Torah reading about the Metzora-Leper it is appropriate to explore this ancient process. The Torah requires a person who shows some symptoms involving his skin being discoloured (among others) to be tested/inspected (4) and quarantined for seven days at home (5). If the symptoms increase in severity a more intensive response was required in which “his clothes shall be torn, his head shall be left bare, and he shall cover over his upper lip; and he shall call out, “Unclean! Unclean!”…Being unclean, he shall dwell apart; his dwelling shall be outside the camp”. (6)

The most common way of explaining this is that the Torah is discussing a miraculous condition rather than a medical one. (7) However, a minority view in our tradition explains this as a contagious disease, in which those doing the inspecting were exposed to real danger. (8) We also know of one sage, Reish Lakish,  who was so insistent on social distancing that he threw stones at a Metzora-Leper who stepped out of his isolation. (9)

There is also a very strong tradition that this condition is a consequence of gossip or slander. (10) The basis of this is the story about Miriam, the sister of Moses, who is struck with this condition immediately after speaking critically about her brother Moses. (11) 

I would like to focus on a second case study about a very proud Aramean general named Naaman. We are told that he “was important to his lord and treated as one highly regarded… a great warrior, who was a leper”.   When he sought treatment from the prophet Elisha he came with his entourage, “his horses and chariots”. He stalked off in a rage when the prophet did not come out and pay homage to him, but instead sent a message to him to bathe in the Jordan river. (12) 

A more subtle and spiritual interpretation is that the condition of becoming a Metzora is the result of a deficiency of the process of wisdom - Chochma, [which in mystical terms means the capacity to receive new ideas in a general undefined and very open way] which fails to balance the faculty of analytical understanding. This imbalance is a subtle form of arrogance. When we intellectually analyse ideas we can be quite egotistical and self-conscious. In contrast to this process is the process of wisdom which is linked to humility. (13) 

The ritual at the end of isolation included a part of a cedar tree and a hyssop and letting a bird free (14). The cedar and hyssop represented the journey from arrogance, symbolised by the tall cedar to humility represented by the hyssop. The releasing of the bird, symbolised the reintegration of the leper into the community and the hope that this condition will not return (15). 

I will reiterate my point that we dare not assume that Covid19 is a punishment but we can use it as a stimulus for reflection. As we are forcibly isolated and disoriented during this time, let those of us who are privileged to have homes and our basic needs met at this time, dedicate some thought to cultivating humility and openness to wisdom and guidance to imagine a better way of being and living - not only when this is over, but also right now. To my Muslim questioner, with whom this post began and for all Muslims Ramadan Mubarak, may this special time assist in your own spiritual growth.  

Notes and Sources

1) Pirkey Avot/Ethics of the Fathers 4:15 Rabbi Yannai said: it is not in our hands [to explain the reason] either of the security of the wicked, or even of the afflictions of the righteous./ talk by the Lubavitcher Rebbe 1991  Sicha, Tenth of Teves 5751

2) Lamentations 3:40

3) Talmud, Brachos 5a, and in the second explanation drawing on Proverbs 3:12  

4) Leviticus 13:2-4

5) Rashi

6) Leviticus 13:45-6

7) Maimonides Yad Hachazakah Laws Tumaat Tzaraat 16:10

8) Bechor Shor on Leviticus 13:46 and Meshech Chochma on Leviticus 13:2

9) Yalkut Shimoni Metzora, 557

10) The Talmud Arachin  16a & b. Midrash Tanchuma Metzora 3

11) Numbers 12:1-10

12) Kings 2 5:1-4, 9-12 Australians would recognise a  self- important man struggling to accept being cut down to size. 

13) Likutei Torah by Rabbi Schneur Zalman of Liadi Beginning of Metzora  

סיבת הנגעים הוא מחמת הסתלקות החכמה …ע"י התבוננות (בינה) נולד האהבה והשמחה ורשפי אש והוא בחינת הרצוא …[אבל ע"י החכמה] נמשך הביטול [למעלה מ] בחינת יש מי שאוהב

14) Leviticus 14:2-7

15) Midrash Tanchuma- Metzora 3

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Don’t keep it simple or calm! On political and other leadership

The contrast between Donald Trump and our current prime minister could hardly be greater. The “Donald” fearlessly commits to punishing women for having abortions, ‘building a wall that Mexico will pay for’ and barring Muslims entry to the US. I cringed when I read Kristina Keneally’s sarcastic ridiculing of the caution of our Prime Minister in her article; “Let’s cut Turnbull some slack, he’s had a hard week after making a decision[i]”. Another comparison could be made between the complexity of Hilary Clinton’s candidacy and the simplicity of the Sanders economic message. The attraction of the simple is undeniable. Despite my strong feelings about the leaders more generally, this post is focused on the merit of different leadership styles rather than on the personalities. 

 I was told the other day to calm down while talking passionately about my ideas. I thought: ‘No way will I calm down’. Sitting alongside emotion’s potential for destruction and messiness, is its potency as an ingredient of positive change. I love watching Bernie Sanders getting carried away in delight, as when a bird settled on his podium, or in anger when talking about injustice. On the other hand, emotion coupled with arrogance can be truly scary in a leader.

I also choose to embrace, albeit reluctantly, my hesitancy and difficulty making decisions. While it might be considered heroic or “manly” to be decisive, it can also lead to harmful decisions.

In this week’s Torah reading, we find a caution against getting carried away with emotion in the case of Aaron’s sons who spontaneously and joyously[ii] brought an offering that they were not commanded to bring[iii]. Passion is vital, as symbolised by the constant fire in the temple [iv], but it must be combined with humility[v]. Humility is also highlighted in commentary about Aaron being told by Moses to step forward to leadership[vi]. It is suggested that Aaron was reluctant about leadership, worried about a past failure. However he was told “it is for/because of this that you were chosen[vii]”. This quality of humility and reluctance to lead is itself the virtue that makes Aaron deserving of leadership[viii].  Sanders seems to have a combination of humility and passion which I am drawn to.   

I also have been thinking about the qualities attributed to honey and salt in our traditions. Honey is seen as highly potent and not at all complex: it simply adds to the flavour of foods. Salt is complicated. If you put a lot of salt on a plant, it will destroy it; however, put salt on other foods and it preserves them. So salt is complicated in that it’s  both preserving and destructive. Of the two elements, it is salt that is required in the temple and honey that is generally banned. That might be of some comfort to Clinton or Kasich supporters if complexity was the only thing that mattered.  Humility and passion, coupled with an embrace of complexity and caution, are some of the needed qualities for leadership. As Ed Kotch said when he was running for Mayor of New York, “there are many people better qualified than me to be mayor. None of them are running this year”.  I pray that whoever leads both the US and Australia be blessed with the required qualities to do so.   

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[i] The Guardian

[ii] Torat Cohanim, in Torah Shlaima p3, 1

[iii] Leviticus 10:1

[iv] Schneerson, Rabbi Y. Y. in Hayom Yom,  21 Adar II

[v] Talmud, Eruvin 63a, Yoma 53a, and Torah Cohanim

[vi] Leviticus 9:7

[vii] Torah Cohanim cited in Rashi

[viii] Baal Shem Tov in Degel Machne Efrayim, in Greenberg, A.Y. (1992) Torah Gems, Orenstien, Tel Aviv p.266

On Healing, “Something seems off”, & Remembering Joe Sheridan

A funeral was held exactly one month ago on the fourth of March for the late Joseph Sheridan, a catholic man who changed my life. I dedicate this blog post to his shining soul.

Joe was a modest man, who was concerned about the situation he saw around him. One Tuesday afternoon he called the Synagogue where I was teaching, at a time of significant unease for me. In late 2001, it seemed to me that the high ideals that Judaism and more specifically my particular version of Judaism, following Chabad, Hasidic, Orthodox traditions, was not being realised. I grew up believing that our teachings make us altruistic, selfless, refined, compassionate, devout and spiritually unique. Of course concerns with survival, status, money and power are part of human nature, still, I was feeling quite concerned about this. Joe talked passionately about his own deep disquiet about the same issue from a Christian Catholic perspective. His sincerity, altruism, and spiritual depth opened my eyes to a universal struggle toward ideals such as compassion. 

Apart from Joe’s courage and commitment, spiritual pain was an important catalyst for the interfaith, diversity & values education work I would lead for the next 12 years. In the Torah readings of this week and last week we learn about a time in a person’s life, when they need to be alone.  The Torah talks about “a Metzora”, a person whose skin suddenly changes its colour , (normally translated as leprosy, but traditionally argued as being something very different) which can be understood as being about a signal that something is wrong. It is useful to notice and value these signals from our spirit that something is not right or is out of balance.

When something was off-colour a member of the priestly clan, the Cohanim, was to be consulted. The Cohen’s role was generally to be an advocate for the people, performing sacrificial rituals that brought forgiveness to others. The Cohen/advocate is seen as the one that actually activates the “impure” status of the “Metzorah ”. Often , it is only a compassionate voice that can be useful for dealing with flaws in our selves, communities or in other communities. The harsh critical voice can sometimes drag us down; make us feel depressed and less determined to do what is right .

To grow or heal after spending some time alone, there was a ceremony that involved water, cedar, oregano or thyme plant and birds . Being sprinkled with Water represents rebirth. It reminds us that “today is not yesterday” . We can start over, several times a day, countless times over a life time. Oregano or Thyme represents humility, particularly when the tiny plant is contrasted with the tall Cedar tree.  The Cedar, on the other hand represents awareness of our strengths and virtues and a rejection of false modesty . I think Joe had the right mix of independent minded confidence and humility.

The ritual also included two birds, one bird was sacrificed, symbolising the need for caution about careless and hurtful twitter or chatter. The other bird was released and allowed to fly freely.

Birds are also associated with peace. The Talmud tells us that if a dream includes a river, a kettle or a bird the dreamer will have peace. The Villna Gaon explains that there are three stages in peaceful relationships. First there is trade symbolised by a river, two people who give and take to and from each other. Then there is team work, e.g. fire and water collaborate in the kettle to cook. The third stage is when the features of walking on earth and flying in the sky are completely combined in the body of the bird . This third path is the one that Joe has inspired in me and others in “Together For Humanity ”.

May your dear soul fly to beautiful places with God, Joe. I hope your soul smiles whenever the ripples of goodness, kindness and acceptance continue to manifest in the spirits of all those touched because of your spiritual discomfort, grace, and generosity of spirit.

Notes

1.  Leviticus 13:1-14:32
2.  Ohr Hachayim on Leviticus 13:3, understanding the Hebrew words אותו  וטמא  as “He will contaminate him” rather than “declare him contaminated” as it is in some translations 
3.  There are times when harsher means are needed even perhaps with ourselves see Tanya Chapter 29
4.  Tanya Chapter 26
5.  Leviticus 14:1-4
6.  Gordon, Y. http://www.chabad.org/library/article_cdo/aid/1612482/jewish/Today-Is-Not-Yesterday.htm
7.  Chidushei Harim, cited in Greenbaum, N. Otzar Mefarshei Hapshat, published by M. Abramovitz, Bnai Brak Israel
8. Feldman, A. (1987) River, the Kettle and the Bird: A Torah Guide to a Successful Marriage, Feldheim  http://www.amazon.com/River-Kettle-Bird-Successful-Marriage/dp/0873064402
9. www.togetherforhumanity.org.au

Chutzpah! "Inappropriate Talk"

"Tell the tall buildings in Mahattan, I am a Lubavitcher"
shouted Y at a late night "Farbrengen"/debate mocking the
idea that young idealists can tell the big world anything

This week began with the news of the terrible murder and loss of innocents in Connecticut. May their families find some measure of comfort and their souls find peace.

 

One confronting immediate response to these deaths on social media was to complain about the coverage of a western tragedy and calling attention to the violent or preventable deaths of children in other countries. Was it proper to use the opportunity to make that point at that time? Can there ever be a wrong time and can there ever be considerations of propriety that are more important than the life of a child?

On a far more trivial level, the other morning I had the slight discomfort of being in the same small room as a man I will call B., who won’t talk to me on principle.  He objects to my working together with Muslims or Arabs or Christians as a matter of religious principle. On one level is it hurtful, we have known each other a long time. I think there might also be some ego involved. B has not had the opportunity to study the Torah in depth yet he thinks it is his place to rule me, a Rabbi, out of order. I don’t see myself superior just because of a bit of extra knowledge, yet in this case I had a passing though of indignation. “Is it his place to issue Halachic rulings against what I do?!” It’s not serious but it ties into my topic, Chutzpa, which can be loosely translated as impudence.

As a rule, Chutzpah, which is modern slang is seen as kind of spunky and cute, is traditionally seen as a bad thing. Yet, the other side of the argument is that some notions of propriety and good manners may result in silence in the face of injustice.  Jewish law requires a student to reproach even a teacher if the teacher is doing something wrong ([i]). This past Sunday I was at a book launch about the protest against the Holocaust by Aboriginal leader William Cooper. I learned that the protest was completely ignored at the time, no record of it remains, it was never sent to Berlin, nor does it feature in the diary of the German Consul in Melbourne or his superior in Sydney ([ii]). The Nazis would have seen it as “inappropriate” that black Aborigines would dare tell them what is right. Yet his protest continues to inspire and challenge us today.

In our Torah reading this week we have a touching example of disregarding propriety when the wellbeing of a child is at stake.  Judah approaches ([iii]) the Egyptian viceroy who is threatening to enslave his younger half-brother Benjamin. The body language implied in the approach is, at least according to one commentator, to be one of “war ([iv])”. He disregards the normal conduct of the world which is to ask permission first and only then to enter, Judah approaches first and ask for permission later ([v]). Another commentator has Judah “break down the door and come before Joseph with his brothers ([vi])”.

Judah’ begins by saying “please my master, may your servant speak words in the ears of my master and let my master not be angry with your servant because you are like Pharaoh ([vii])”.  On one level we have the deferential language about servant and master, in fact in this one monologue Judah refers to himself, his father and brothers as Joseph’s slaves eleven times ([viii])! Yet commentators draw many inferences that paint a much more aggressive posture. Asking Joseph not to get angry is taken as proof that he plans to speak harshly ([ix]) that is likely to provoke the ruler. His comparison of Joseph to Pharaoh is interpreted by some, not as flattery but as a suggestion that just Pharaoh lusted after Sarah because of her beauty, Joseph’s interest in Benjamin was also based on desire for Benjamin’s beauty ([x]). Judah takes the view that when the wellbeing and safety of a child is a stake, restraint based on polite protocols must be disregarded.

The theme of disregarding protocol can also be seen earlier in Joseph’s story. After Joseph successfully interprets the king’s dream, he oversteps the boundaries and goes beyond his brief as dream interpreter. Rather than knowing his place and not “speaking before one who is greater than himself” ([xi]) as a slave and recently released prisoner in front of a king he proceeds to offer Pharaoh unsolicited advice about how to manage his economy and save his country. Even more audaciously, Joseph might have been angling for a senior government position as a prospective manager of the Egyptian economy ([xii]). “Now, Pharaoh should see (to find) a man, understanding and wise and put him in charge of the land of Egypt ([xiii])”.  Hint, hint… here Joseph broke with protocol and appropriate conduct, yet this breach saved the country from terrible starvation in a famine with the elevation of Joseph.

In the rich tapestry of views the same situations have alternative interpretations. Rather than Joseph seeking appointment to the position he suggested, he was merely doing his duty as a prophet who cannot keep back the prophecy ([xiv]). This experience of prophecy is described by Jeremiah as if “in my heart as it were a burning fire shut up in my bones and I weary myself to hold it but cannot ([xv])”.  We also find Pharaoh repeating his intention to appoint Joseph to the position as if Joseph did not believe it ([xvi]). First Pharaoh tell Joseph: “after God has made all this known to you, there is no one as understanding and wise as you (therefore) you will be (in a position of authority) over my house and according to your mouth will my nation be sustained, only in (occupying) the throne will I be greater than you ([xvii])”.  The story continues with Pharaoh speaking to Joseph again, “look, I have put you over all of the land of Egypt ([xviii])”. No Chutzpa here. Similarly, there are interpretations of Judah’s approach to Joseph that highlight his respect for the ruler and a more pleading and conciliatory stance ([xix]).

I think Chutzpa is a tool for exceptional circumstances. Perhaps the more typical stance is the one taken by Jacob when he blesses Pharaoh when he first meets him and when he leaves him ([xx]) to teach us proper conduct about how a person should enter to see the face of royalty ([xxi])”. So I defend the right of B, to ignore me if he thinks he is standing up for what is right and the “tweeters” to be insensitive to the time of mourning of some people in the sincere hope of saving others.  May we all have the wisdom to know when to be civil, proper and polite and when to scream and break down some doors with chutzpa!

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[i] Talmud Bava Metzia 31a

[ii] Talk by Konrad Kweit and the book launch at the Sydney Jewish Museum 9/12/2012

[iii] Genesis 44:18

[iv] Bereshit Rabba 93 according to the view of Rabbi Judah

[v] Midrash Habiur, from a manuscript cited in Torah Shlaima p.1635

[vi] Sefer Hayashar

[vii] Genesis 44:18

[viii] Genesis 44:18-34

[ix] Rashi

[x] Daat Zkainim Mibaalei Hatosafot, and with variation in Bereshit Rabba 93 and other sources cited in Torah Shlaima p.1636

[xi] Pirkey Avot one of the seven definitions of the wise

[xii] Ramban to Genesis 41:33 

[xiii] Genesis 41:33 

[xiv] Abarbanel, cited in Leibovitz, N. New Studies in Bereshit p.448

[xv] Jeremiah 20:9

[xvi] Midrashei Torah by Anselm Astruc, cited in Leibovitz, N. New Studies in Bereshit p.447

[xvii] Genesis 41:39-40

[xviii] Genesis 41:41

[xix] Rashi, Bchor Shor, others

[xx] Gnesis 47:7 & 10

[xxi] Lekach Tov cited in Torah Shlaima p.1708