en (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 motivate others.” Rabbi Naftali Berlin, in his Torah commentary Haamek Davar, describes how “[this] ‘ravaging’ refers to areas where people will lack the foresight or ability to lay away provisions for the famine.” Interestingly enough, Rashi comments that it was the prominent, well-to-do people who felt the famine first because they are not accustomed to hunger and suffering. Rich and successful people then, as they do now, “tend to take the good times for granted,” and therefore lack the flexibility, resilience, and foresight to adapt to significant environmental change. Modern technology, and modern styles of living, have shielded us from this reality. But there will come a point when the scales will tip, and those of us who are highly rigid in our ways will become vulnerable and exposed in aspects of life that are affected by climate change, pollution, or food shortages. Periods of intense excess and abundance often lead to an imbalance, which is why concepts like a perpetually growing economy is a dangerous notion. An important detail of Pharaoh’s dreams is that the fat cows co-existed with the skinny cows – famine with abundance, plenty with lack – but this is not how conditions of the earth play out in real time, nor is it how circumstances progressed within this narrative. The most critical element of Joseph’s insight was providing a solution – providing the foresight – for the preparation that was needed to harmonize two polarities, two extremes. Joseph’s interpretation was about bringing balance to the human experience, and providing a course of action to synchronize an awareness of ourselves with our environment. In this way, the state of the earth must become a greater part of the human reality. If the inner dimensions of human life are disconnected from what is occurring around us, then we become susceptible to this “ravaging,” this famine, this devastation that seems to appear without warning.
It may seem odd that Pharaoh is the one receiving messages from G-d, but it is even more incredible that he payed 