The Torah, and the Rabbis, have some thoughts on that. to a fascinating little piece from Bereshit Rabbah 84, a midrash (exegetical interpretation) on the Book of Genesis. It all centers on Joseph, the favored son of Jacob, and his fateful encounter with his brothers that led to him being sold into slavery.

The passage in Genesis 37:15-17 tells us: "A man found him, and behold, he was wandering in the field. The man asked him, saying: What do you seek? He said: I seek my brothers. Please tell me where they are herding. The man said: They traveled from here, for I heard them saying: We shall go to Dotan. Joseph went after his brothers, and he found them in Dotan."

Simple enough. But the Rabbis see so much more beneath the surface.

The midrash zooms in on the phrase "A man found him, and behold, he was wandering in the field.” Rabbi Yannai suggests this wasn't just any man. He proposes that three angels came to Joseph's aid, each playing a part: “A man found him”; “the man asked him”; “the man said.” – divine intervention guiding Joseph towards his destiny, even in this seemingly small moment.

Then, the midrash takes a darker turn. "They traveled from here," the man tells Joseph. But what does "here" mean? According to the midrash, "here" refers to "the attributes of the Omnipresent." In other words, the brothers had abandoned the traits of mercy, grace, and kindness. They were acting outside of God's compassionate nature.

This sets the stage for what's coming. "They saw him from afar, and before he approached them, they conspired against him to kill him" (Genesis 37:18). The midrash intensifies this, adding, "They saw him from afar – they said: Come let us sic the dogs on him." It’s a stark image of hatred and malice.

And the brothers' words! "They said one to another: Behold, that dreamer is coming" (Genesis 37:19). The midrash picks up on this, playing with the Hebrew term ba’al hachalomot, "master of dreams". The Rabbis suggest they meant, "Here he is coming, bearing his dreams," mocking Joseph's prophetic visions. Rabbi Levi takes it a step further, ominously stating that Joseph is "destined to mislead them to follow the Baal," referencing the idol worship that his descendant Yerovam would later incite.

It’s a chilling foreshadowing, linking Joseph's story to the later sins of the Israelites.

Finally, the midrash reaches a powerful climax. "Now let us go and kill him," the brothers plot. But the Holy One, blessed be He, responds! The midrash puts these words in God’s mouth: "You say: 'And we will see' and I say: We will see – now we will see 'whose word will stand' (Jeremiah 44:28), mine or yours."

It's a divine challenge, a declaration that God's plan will ultimately prevail, despite the brothers' evil intentions. God's will vs. human will – it's a timeless theme that resonates throughout the Torah.

So, what does this all mean for us? It's a reminder that even in moments of apparent abandonment and wandering, we might be guided by forces beyond our understanding. It's also a cautionary tale about the dangers of abandoning compassion and succumbing to hatred. And perhaps most importantly, it’s a testament to the enduring power of divine purpose, even when faced with human opposition. Whose word will stand, indeed?