attention to the warning signs he was given. This is, in and of itself, a powerful, environmental idea worth noting as Joseph was essential playing the role of climate scientist. Joseph Karo, in his mystical diary titled Maggid Mesharim, gives an interesting insight into Pharaoh’s visions – which are, according to rabbinic interpretation, considered as one, singular dream. He relates that the seven sick cows in Pharaoh’s dream, corresponded to a damaging of the seven emotional sephirot. In Kabbalistic thinking, there is a chain of emanation between God and the world, and the variegated layers of spiritual realities that manifest throughout creation are represented by ten types of emanation that are subdivided further into seven emotional, and three intellectual faculties. The point here to emphasize, relayed by Joseph Karo, is that a disruption of this chain, a damaging of the emanative network of divine energy, is what caused the famine. Joseph’s suggestion to Pharaoh to seek out a “discerning and wise man (Heb: אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם),” (41:33) is a suggestion to reconnect and revitalize the emotional sephirot by drawing on the two upper sephirot of chochmah (wisdom) and binah (understanding). This is alluded to, by Joseph, when the brothers arrive in Egypt seeking to purchase grain and Joseph says: “You are spies! To see the land’s nakedness have you come!” (42:9) If you remember from the commentary last week, I discussed how the idea of nakedness correlates to a lack of spiritual purpose. Famine, or a nakedness of the land, is directly involved with a disruption within the medium of the sephirot and a shortcoming in the actualization of human purpose.
In the Tikkunei Zohar, a collection of mystical hymns, we find an expression of praise to G-d, proclaiming: “You are He who has brought forth ten ‘garments,’ and we call them ten sefirot, and revealed worlds; and through them you conceal yourself from [hu]man[s].” Rashi and Rambam both interpret Joseph’s assigned name, the name he is given after being appointed 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