The ancient rabbis certainly did, and they found fascinating insights in the story of Joseph in Egypt.
In Bereshit Rabbah, a collection of rabbinic interpretations of the Book of Genesis, we find a powerful exploration of Joseph's role during the famine. It all starts with Jacob noticing that there was grain in Egypt (Genesis 42:1). This seemingly simple observation sparks a deeper dive into the contrasting figures of Joseph and Pharaoh, and the responsibility that comes with wielding power.
The verse from Proverbs (11:26) sets the stage: “The withholder of grain, the nation will curse him, but blessing will be on the head of the provider.” The Rabbis immediately identify Pharaoh as "the withholder," the one who hoarded the grain during the years of plenty, and Joseph as the provider, the one who sustained the world during the famine. While Pharaoh sought to control, Joseph sought to nurture.
Think about it: Pharaoh’s actions led to the people cursing him, while Joseph’s actions were likened to a shepherd leading his flock. As David says in Psalms 80:2, "Shepherd of Israel, listen. Appear to us, You who led Joseph like a flock.” The Midrash even imagines David, during a famine in his own time, pleading with God to lead His flock as Joseph did.
The story takes a fascinating turn when the Egyptians, desperate for food, come to Joseph. He tells them, according to Bereshit Rabbah, that his God does not sustain the uncircumcised, and that they must circumcise themselves to receive grain. Understandably, they’re not thrilled. They go crying to Pharaoh, who, in a moment of almost comical frustration, reminds them that he told them to obey Joseph all along! He points out they were warned about the famine during the years of plenty and should have stored grain, but they were negligent.
The text then introduces a rather intriguing detail: even the leftover flour and bread in their houses had rotted. It is here that Pharaoh utters the famous line: “Go to Joseph; what he says to you, you shall do.” But the Egyptians are still wary, fearing that Joseph might issue a decree against them, as he seemingly did against the grain. Pharaoh’s response? "Go to Joseph; if he tells you cut your flesh, heed him." Pharaoh has placed all of his faith in Joseph's ability to save them.
Rabbi Shmuel bar Nahman offers a profound insight into the verse "The famine was on the entire face [of the earth]" (Genesis 41:56). Why "face" instead of just "earth"? He explains that the famine began with the wealthy – "the face of the earth." The wealthy, when prosperous, have a "face" to see others, meaning they are welcoming and generous. But when poverty strikes, they are ashamed and lose face. Thus, the phrase "the famine was on the entire face" implies that the suffering began with those who had the most to lose. The Rashash commentary further clarifies that the term "nation" (le’om) in the verse "The withholder of grain, the nation will curse him" refers specifically to the wealthy and prominent members of society.
This interpretation highlights the heavy responsibility that comes with wealth and power. It’s not just about accumulating resources, but about using them wisely and compassionately, especially in times of crisis. Joseph, in this reading, becomes a model for responsible leadership, contrasting sharply with Pharaoh's initial hoarding.
So, what does this ancient story tell us today? Perhaps it’s a reminder that our actions, no matter how small they may seem, have consequences. And perhaps it’s a call to consider how we use our own "grain" – our resources, our talents, our influence – to alleviate suffering and build a more just and compassionate world. Are we hoarders, or are we providers? That choice, Bereshit Rabbah suggests, will determine whether we are cursed or blessed.