ain of the Cupbearers to mention Joseph – albeit quite disparagingly – and Joseph is brought out of prison to interpret Pharaoh’s dreams. Joseph explains that the seven fat cows represent seven years of plenty and abundance in the land of Egypt, and that the seven sickly cows represent seven years of famine. In (41:33) we read Joseph’s subsequent recommendation to Pharaoh, and he states: “Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt.” Well, Pharaoh decided that this wise man should be Joseph, and Joseph is appointed governor (viceroy) of Egypt to oversee the land and prepare for the coming years of plenty and famine. Joseph also marries Asenath, daughter of Potiphar, which rectifies the previous accusations against him regarding Potiphar’s wife and “vindicate[s] [him] in the eyes of the Egyptians.” Joseph is also given a new name (Zaphenath-paneah) to honor his newly appointed position of authority, which later helps to hide his identity from family. Joseph and Asenath have two sons – Manasseh and Ephraim.
The second half of the parashah is concerned with the period of famine that strikes Egypt and the surrounding region. Ten of Joseph’s brothers are sent by Jacob to Egypt, to purchase grain and this launches a series of interactions between Joseph (who conceals his identity) and his family. On this first trip, down to Egypt, all the brothers – except for Benjamin (who is the youngest son of Jacob, and Joseph’s brother [of Rachel]) – are present, and this prompts Joseph to accuse them of being spies (42:9). After shrewdly inquiring about who the brothers were, and where they were from, Joseph demands that they bring Benjamin down to Egypt to prove who they are, and what their true intentions are. Ramban (this is Moses ben Nahman, otherwise known as Nachmanides) comments that this was also a necessary component to the fulfillment of the first of Joseph’s dreams, where all eleven of his brother would bow down to him. The brothers were sent home with grain and Simeon was chosen (by Joseph) to remain behind as a hostage, which was retribution for throwing him in the pit. The brothers later discover that the money they used to pay for the grain had been mysteriously returned to them. After recapitulating to Jacob the demands of Joseph, Benjamin is sent back again with the brothers after Judah takes personal responsibility for his safety. Joseph receives the brothers again, releases Simeon, there is an exchange of money for grain again, and the brothers are sent on their way. Joseph then devises a plan to have his silver goblet, the magic goblet with which he divines, planted on Benjamin’s sack so that Benjamin could be falsely accused and remain behind with Joseph in Egypt.
The obvious environmental message to focus on in this parashah is the appearance of a famine. A core component to bringing an environmental hermeneutic to the study of Torah is learning to see the earth as a subject within the biblical narrative, and not simply an object that is subordinate to human actions. When seen in this way, the earth is serving as an ambassador for G-d through Pharaoh’s dreams, and Joseph’s subsequent interpretations – and his elevation to position of viceroy – are what ensure the survival of his family (the Jewish people) when they are faced with a famine. The earth, and human action, are linked – of course – as they are mutually dependent upon one another. But the state of the earth is not absolutely dependent upon human action, and this is evident in the oscillating conditions of famine and plenty that the earth produces to induce human change within the biblical narrative. Joseph makes the point to Pharaoh that seven years of great abundance would come, and then he states: “Seven years of famine will arise after them and all the abundance in the land of Egypt will be forgotten; the famine will ravage the land.” (41:30) Joseph later says, “Let Pharaoh proceed” (41:34), which is to say: Let Pharaoh make preparations, innovate, adapt, change – “Let Pharoah be active in the matter and motivat