 viceroy, to mean “he who explains what is hidden.” By correcting the damaged sephirot, by revealing what has been concealed within the revealed worlds, by refreshing the upper sephirot of chochmah and binah, Joseph found within these metaphysics a curative course of action for clothing those who are in danger from the “ravaging” of the famine and a solution for the nakedness of the earth. Perhaps Jacob understood this premise when he sent with the brothers a gift back to Joseph when they [the brothers] were to fetch Benjamin. “Take of the land’s glory in your baggage,” Israel said, “and bring it down to the man as a tribute.” (43:11) The Torah calls this tribute zimrat ha’aretz (Heb: זִּמְרַ֤ת הָאָ֨רֶץ֙), or song of the land, which is also understood to mean “the crops that a land is praised for.” Perhaps Jacob was offering more than just honey, and pistachios, and almonds. Perhaps he was offering clothing and insight into a hidden world that was not readily available in Egypt. The crops of the land that sustain us, are also driven by the actions that reveal the hiddenness of G-d; the clothing of our souls and the flourishing of the land are a negative feedback loop in their own right: a call of song back again to Adam and his prayers for rain that brought forth the vegetation of the earth.
In closing, I’d like to highlight one of the most powerful, ecological messages to be gleaned from Parashat Mikeitz. It involves two of Joseph’s brothers – Judah and Reuben – and the actions they took to own up to their mistakes, and make right their previous offenses. If you remember from Parashat Vayeishev, Reuben is the one who suggests that they throw Joseph into a pit. Even if he meant to save him later, Reuben’s suggestion is what leads to Joseph being sold into slavery, which causes a generational transgression and an inter-generational trauma. Everyone is affected by the loss of Joseph – all the brothers, their father Jacob, the matriarchs: the entire community is affected. This is why the brothers express regret when they meet Joseph as viceroy for the first time, and realize the correlation between their predicament in Egypt and their cruel treatment of Joseph: “Indeed we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us and we gave no heed.” (42:21) But Reuben takes this this even further, seeking repentance for his actions, and taking responsibility for his mistake stating to his brothers: “His blood as well – behold! – is being avenged,” (42:22) as if saying, “Own up to your transgression in its entirety.” Judah is also responsible for causing the family trauma. He is the one who sold Joseph into slavery to the passing caravan of Ishmaelites. But the story of Joseph, and the situations that he engenders, is about activating the energy of tshuva within his brothers, which is analogous to their tikkun, their spiritual healing, their repair.
The beauty of Joseph’s ingenuity is in how he generates tshuva to stimulate the higher sephirot of chochmah and binah. For instance, when he asks his brothers to bring Benjamin to Egypt, he forces a situation where Judah has to take full responsibility for Benjamin. Reuben even suggests to Jacob first, “Put him in my care,” he says, “and I will return him to you.” (42:37) But Judah’s tikkun is bound to the very moment that Joseph disappeared, which prompts Judah to say to his father: “Send the lad with me, and let us arise and go, so we will live and not die, we as well as you as well as our children. I will personally guarantee him; of my own hand you can demand him. If I do not bring him back to you and stand him before you, then I will have sinned to you for all time.” (43:8-9) Tshuva (repentance) is often likened to a return, a return back in time and space, back through a reliving in the mind of a misdoing (which occurs in the realm of the intellect), and the repair of that misdoing through a proactive remorse (which occurs in the emotive realm). Feeling true regret, taking responsibility for one’s actions, and going through the leng