Reading Life Through The Principle - Day 11

We've been looking at the story of Joseph and we saw how he was the younger brother who annoyed his older brothers. He wasn't a good younger brother, and his father, Jacob, had a lot of problems in his relationships, particularly between Rachel and Leah, just as between Hagar and Sarah. Jacob really should have only had one wife, and this kind of problem shouldn't have arisen in his family. However, because of the mistake he made, he ended up with two wives and had to take responsibility for that. This situation was incredibly difficult for the two sisters, and their relationship completely changed after they both married Jacob, which brought a lot of difficulties into their family dynamics. The brothers weren't very happy with Joseph because he was the favourite son, and the lesson here is that having favourite children causes problems. They became very jealous of Joseph, and their resentment led them to sell him into slavery. Joseph experienced many ups and downs, including being unjustly accused of a crime by Potiphar's wife, which resulted in him spending about 13 years in prison. He had to digest his experience of incredible injustice and being treated very badly, but eventually, he became the prime minister of Egypt.

When the brothers returned home to Canaan with food, they eventually ran out and Jacob told them to go back to Egypt to buy more. The sons reminded Jacob that they had to take Benjamin with them, as that was what the prime minister had said. Jacob was reluctant because he had already lost one son, Joseph, and feared losing Benjamin, who was the second son of his favourite wife, Rachel. Rachel had died giving birth to Benjamin, so whenever Jacob looked at him, it reminded him of Rachel and the incredible love he had for her. Eventually, Judah promised Jacob that he would bring Benjamin home safely, guaranteeing that he would take responsibility for him. Reluctantly, Jacob agreed to let Benjamin go with his brothers, feeling that they would protect him this time.

Upon arriving in Egypt, Jacob invited the brothers to dinner at the palace. When he saw Benjamin, he turned away and wept, overwhelmed with emotion. After washing his face, he arranged dinner for all the brothers, seating them according to their ages, while he sat separately as the prime minister. The brothers were puzzled by how he knew their ages. During the meal, all the brothers received a tiny morsel of food, except for Benjamin, who received twice as much. They looked at each other, confused about why Benjamin was treated differently. At the end of the banquet, Jacob toasted the brothers with a silver cup given to him by Pharaoh and told them they could go home the next day. However, after they went to bed, Joseph instructed his attendants to place the silver cup in Benjamin's sack of wheat.

The next morning, Joseph accused the brothers of stealing his silver cup and ordered them to be arrested. The brothers were dismayed, wondering why this disaster had befallen them. They speculated that it must be some kind of punishment for the way they had treated Joseph. Judah, the fourth son, spoke up as the spokesman for all the brothers, expressing their guilt. When they said, 'God has found out the guilt of your servants,' they were referring to their past actions against Joseph, which he could hear. Judah offered to be a servant in place of Benjamin, acknowledging their collective guilt and expressing a willingness to take responsibility. Joseph responded that only the person in whose hand the cup was found would be punished, allowing the others to go home in peace.

This moment presented the brothers with a moral choice. They could have chosen to abandon Benjamin and save themselves, but that would have shown they had not changed since they sold Joseph into slavery 21 years ago. Instead, Judah stepped forward, willing to exchange his life for Benjamin's, demonstrating a profound transformation in character. This act of self-sacrifice is significant, as it reflects the essence of being a good older brother. Judah's willingness to take the blame and protect Benjamin illustrates the moral lessons embedded in these stories. The instinct to survive often leads individuals to sacrifice others, but Judah's actions exemplified the opposite: the willingness to sacrifice oneself for the sake of a sibling.

Joseph, overwhelmed by Judah's words, could no longer control his emotions. He sent everyone away from his presence, leaving only his brothers. He wept so loudly that the Egyptians heard him, and he revealed himself to his brothers, asking if his father was still alive. This moment was filled with emotion, as Joseph longed to reconnect with his father and share his success. He wanted his father to know that he was alive and had made something of his life. This reunion was not just about Joseph's personal journey but also about the restoration of family bonds and the healing of past wounds. The story of Joseph and his brothers serves as a powerful narrative about forgiveness, redemption, and the complexities of familial relationships.

Proudly in front of his father, it was really important for Joseph to feel that his dad acknowledged what he had done with his life. However, his brothers could not answer him; they were dismayed at his presence. You can imagine the brothers had no idea that the prime minister's man of incredible power, with the power of life and death over their lives, was their younger brother whom they had sold into slavery 20 years before. Naturally, they were dismayed, thinking, 'My God, he's going to punish us now; he's going to get his own back on us for what we did to him 20 years ago.' This is why they were so dismayed and discouraged. Joseph then said to his brothers, 'Come near to me, please.' They came near, and he said, 'I am your brother Joseph, whom you sold into Egypt.' He doesn't pretend that they didn't sell him into Egypt; he acknowledges it. He states, 'Do not be distressed or angry with yourselves because you sold me here, but God sent me before you to preserve life.'

Joseph explains that it was not them who sent him there, but God. He has made him a father to Pharaoh, lord of all his house, and ruler over all the land of Egypt. What Joseph has done here is not merely accuse them; he is stating a fact. He is forgiving them, but he is doing much more than that. He is saying it was God's will. Joseph has completely reframed his life and changed the way he looks at his past. This is very different from how he saw his life immediately after being sold into slavery. You can imagine how he felt being sold into slavery, carried off on a camel all the way down to Egypt. He thought it was not right or fair; he might have been rude or not a very nice younger brother, but selling him into slavery was a bit harsh.

When he was in Potiphar's household, he did very well, but then he ended up in prison. He spoke to the chief butler in prison, saying, 'I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve being put into a dungeon.' He recognised that he had been treated incredibly unjustly. Initially, it was a story of kidnapping and injustice, but as the years went by, he looked back and began to tell the story differently. Instead, it became a story of Divine Providence and redemption. He tells his brothers, 'It wasn't you who sold me into slavery; it was God.' He reassures them not to blame themselves for what they did because God was working in this situation. They did not realise they were part of a larger plan, and though it began badly, it has ended well.

Joseph's perspective is remarkable. He went through many experiences, but when he reached the point of being the Prime Minister of Egypt, he realised that if he hadn't gone through those experiences, he wouldn't have become the person he is today. He looked back and thought, 'When I was living in Canaan with my family, I was such a stuck-up, arrogant little boy, going around in my coat of many colours, annoying my brothers, telling tales about them.' It was necessary for him to be sold into slavery to learn humility and have his rough edges knocked off. He realised that it was essential for him to become the kind of person God needed him to be, and that required going through incredible suffering.

Joseph understood that because he went through all this, he became a better person. If he hadn't experienced all that, he wouldn't have been able to become the Prime Minister of Egypt, and millions of people would have died of starvation. There would have been no one to come up with an economic plan. God needed him to be able to do that, but for God to do so, Joseph had to go through a certain course to get out of his comfort zone, overcome his fallen nature, and learn the necessary lessons. He completely re-examined and reframed his life. Even when he was in prison, he felt he had been treated unfairly, but in hindsight, he realised that perhaps this was God working in his life. Often, we cannot see the future when we are going through difficult situations; it is only when we look back that we can see how God was working.

I had a similar experience myself. I worked on a project in Russia for seven years. After that, I moved back with my family for an educational project, which was a book for spiritual and moral education of young people in post-communist societies. I was there for seven years, then returned to England and trained to become a teacher, teaching religious education in a secondary school for seven years. During that time, I went to Israel on a MEPI programme in 2005-2006, where there was an opportunity to get involved in an educational programme due to the context that MEPI had created in the Ministry of Education in Israel. I felt I wanted to go there and do that, but then my wife became seriously ill, which made that impossible. I spent a few years looking after her, and I got involved in education for second-generation members about ten years ago, working on various educational programmes.

A few years ago, while I was teaching and involved in the Done programme, Julius asked me if I would like to accompany the Done programme to Israel. There was nothing I could think of wanting to do more than that, but at the time, I was walking with a stick because I was waiting for a hip replacement, and walking was agonising. I thought there was no way I could go on pilgrimage to Israel needing a hip replacement and walking with a stick. However, I said yes as an act of faith. I remembered a time in 1976 when I was invited to participate in the Washington Monument rally while suffering from tonsillitis. I thought it was not a good idea, but I went anyway, and when I landed in Washington, the tonsillitis had disappeared. So, I said yes to the pilgrimage, and during that week with all the Done members, all the pain went away. I couldn't understand how I was able to walk up and down those steep cobbled pathways.

Just two weeks before I went to Israel, I received an email from someone named Dr Garcia Abdullah, who wanted to work with me on a project. I had no idea who he was; he had come across my name on LinkedIn. I introduced myself and told him about my work in Russia and as a school teacher in England. Coincidentally, I mentioned that I was coming to Israel in two weeks, and we arranged to meet for coffee at the King David Hotel in East Jerusalem. When we met, I shared my background, including my family's history in Jerusalem and my work in education. He was surprised and shared his own background, revealing that he was born on the West Bank and that his father had also been in the Palestine Police. This connection was unusual and suggested that my grandfather might have known his father.

He shared his experiences as a Palestinian activist and how he had met President Rabin, who was later assassinated. He also spoke about how the Israeli police had raided his mother's house and confiscated his father's photographs and mementos. I offered to look for photographs of my grandfather to send to him. It turned out that he was working on a peace education programme that I had wanted to work on myself. After our meeting, I sent him some old photographs, and his mother recognised one of them as being of his father. This connection was profound, and he later contacted me, expressing interest in translating my book into Arabic to introduce it to radical schools in Palestine, the West Bank, and Gaza. I was thrilled but initially hesitant about how I could help, as I had no resources or support.

I reflected on my life and realised that this was a significant opportunity. I had wanted to go to Israel in 2006, and now, seven years later, I was being called back. I had stopped thinking about this project for many years, but suddenly it came back to life. I realised that I needed to act upon this opportunity, even though I felt I was in retirement. I thought about what my grandfather would say if I didn't take action, and that motivated me to start raising funds and seeking support for the project. I recognised that this was a chance to fulfil a purpose that had been dormant for years, and I was determined to see it through.

In 2013, I met someone who made me reflect on the seven-year cycles in my life. I realised that seven years had passed since I first wanted to move to Israel, and before that, I had spent seven years as a school teacher and another seven years in Russia. It struck me that my life seemed to unfold in these seven-year periods, and I had not noticed this pattern before. During my time in Russia, we translated a book into Azerbaijani, and a scholar suggested that it should also be translated into Arabic. I thought it was a great idea but did not act on it at the time. Looking back, I realised that if I had pursued that intuition, the book might have been introduced into schools in the Middle East before the Arab Spring, when the situation was more stable.

Feeling a sense of urgency, I decided to raise funds to translate the book into Arabic. The first book was successfully translated, and I thought that would be the end of it. However, when I spoke with a colleague, he insisted that the second book, which focuses on marriage and family, was even more important and needed translation as well. I was initially overwhelmed by the prospect of raising more money, but with the help of friends who donated, we managed to get the second book translated. Just yesterday, I sent off the funds for the teacher's manual, and we are now working towards raising additional funds for teacher training workshops in the West Bank, where these books are already being used successfully in schools.

Reflecting on my journey, I realised that my experiences in Russia prepared me for my current work in the Middle East. Sometimes, we do not understand how God is working in our lives until we look back and see the connections. This is reminiscent of the story of Divine Providence, where we can see how past events shape our present and future. Joseph's story illustrates this beautifully; he forgave his brothers not just for their actions but also helped them to reframe their memories of the past. He challenged the notion that we cannot change the past, showing that our understanding of it can evolve over time.

Joseph's ability to forgive his brothers and help them see their past differently demonstrates that we are not held captive by our history. While the Greek idea suggests that the past determines the present, Joseph's story shows that we can redeem our past by changing how we perceive it. This reframing allows us to forgive those who have wronged us, recognising that our struggles can lead to personal growth. Joseph's life exemplifies how we can overcome tragedy by viewing our experiences as part of a divine plan, rather than merely a series of unfair events.

In today's world, many people adopt a victimhood mentality, focusing on past grievances and injustices. However, Joseph's story teaches us that we can choose to see our lives as a series of divinely intended opportunities that bring us closer to fulfilling God's purpose. He transformed his resentment towards his brothers into a chance for reconciliation, demonstrating that we can change our perspective and find healing. By reframing our past, we can move forward with hope and purpose, rather than being stuck in a cycle of anger and victimhood.

Joseph's journey also highlights the importance of giving others a second chance. When he encountered his brothers, he could have reacted with anger, but instead, he devised a plan to assess their character. He wanted to see if they had changed since their betrayal. By putting them in a similar situation to the one they had put him in, he allowed them the opportunity to demonstrate their growth. This act of giving them a chance to prove themselves was crucial for their reconciliation and for Joseph's own healing.

Ultimately, Joseph's story is about restoration. It shows that we can break free from negative patterns and choose to act differently, guided by our conscience. This process is not easy, but it is essential for personal growth and healing. By allowing ourselves and others the opportunity to learn from past mistakes, we can create new paths forward and foster genuine reconciliation. Joseph's life serves as a powerful reminder that forgiveness and transformation are possible, even in the face of deep hurt.

Repentance begins with the admission of guilt. The brothers acknowledged their wrongdoing, saying to one another, "Surely we deserve to be punished because of our brother. We saw how distressed he was when he pleaded with us for his life, but we would not listen because we were hard-hearted. That is why this distress has come upon us." They did not feel they were being punished unfairly; rather, they recognised that they were receiving just punishment for their actions against their younger brother all those years ago. They were unaware that Joseph could understand them, as he was using interpreters. Their admission of guilt and subsequent confession exemplified true repentance. Judah's response, "What can we say to my lord? How can we prove our innocence? God has uncovered your servant's guilt," further demonstrated their acknowledgment of wrongdoing. This is a crucial aspect of repentance: it is not merely about saying sorry but involves a commitment to change one's behaviour.

Judah's willingness to remain as a slave in place of his brother was a significant act of repentance. Joseph could see that Judah had changed; the brother who had once sold him into slavery was now prepared to sacrifice himself for the sake of his brother. This transformation is a powerful illustration of true repentance. Joseph forgave them, which highlights the different ways individuals can respond to wrongdoing. One approach is revenge, where one seeks to retaliate for an offence. However, this often leads to a cycle of violence and damage, as seen in feuds that last for generations, such as the Montagues and Capulets in Shakespeare's "Romeo and Juliet." Another approach is appeasement, where one offers excuses and seeks forgiveness without addressing the underlying issues. Joseph's case is unique, as he is the first recorded instance of forgiveness in human history, having gone through the process of perfect repentance.

Joseph did not pretend that the wrongs committed against him had not occurred. He made it clear to his brothers, "You sold me into slavery." However, he reframed the situation, helping them understand that their actions were part of a larger divine plan. If they had not repented, Joseph might have felt justified in seeking revenge. Instead, their genuine repentance allowed him to forgive them and encourage them not to dwell on their past mistakes. This reflects a guilt culture, where individuals can admit their wrongs, seek forgiveness, and restore relationships, contrasting with a shame culture, where one cannot easily recover from past actions.

In contemporary society, we observe a decline in biblical culture and a resurgence of shame culture. People are often shamed for past actions, such as comments made years ago that are now deemed unacceptable. This leads to a culture where repentance and forgiveness are overshadowed by a desire to cancel individuals for their past mistakes. The brothers' fear of Joseph's potential revenge after their father's death illustrates their misunderstanding of his character. They approached him with a fabricated message from their father, asking for forgiveness. Joseph wept upon hearing their words, realising they did not comprehend the depth of his forgiveness. He had no desire for revenge; he only sought reconciliation.

Joseph reassured his brothers, stating, "Am I in the place of God?" This echoes the biblical principle that vengeance belongs to God. Joseph acknowledged their wrongdoing but also recognised that God had intended their actions for good. He provided for them and reassured them, speaking kindly to them. Despite Joseph's spiritual growth, his brothers struggled to understand how he could forgive them. They could not fathom his capacity for forgiveness because they had not experienced the same transformation. This highlights the importance of reframing one's life and understanding the power of forgiveness.

The relationship between Judah and Benjamin represents a significant reconciliation. Despite the troubled dynamics between their mothers, Leah and Rachel, Judah and Benjamin united in love. Judah's willingness to sacrifice himself for Benjamin fostered a deep bond between them. This unity laid the foundation for the tribes of Judah and Benjamin, which became inseparable. Unlike Jacob and Esau, who went their separate ways, Judah and Benjamin formed a strong connection, ultimately leading to the establishment of the southern kingdom of Israel. Their reconciliation and unity through love exemplify the depth of forgiveness and the transformative power of relationships.

Joseph's character traits, such as his ability to dream and articulate visions, contributed to his leadership. He not only dreamed but also took action to make those dreams a reality. His foresight in predicting seven years of plenty followed by seven years of famine was not merely about prediction; it involved devising a practical plan for grain storage to prevent disaster. This proactive approach is essential for effective leadership, as it is not enough to foresee problems; one must also implement solutions to address them. Joseph's journey reflects the complexities of human relationships and the profound impact of forgiveness and reconciliation.

Joseph had a complex relationship with his father. He loved his father and sought to serve him, but in doing so, he alienated his brothers. His loyalty to his father was evident in how he served Potiphar, the prison governor, and Pharaoh, all of whom promoted him due to his capability. Joseph was adept at understanding the needs of those in power and winning their favour, which allowed him to manipulate situations to his advantage. However, he often accommodated himself to fit in, sometimes neglecting to stand up for what was right. This adaptability is reminiscent of Solomon, and many rabbis believe that Joseph lost his way by becoming too assimilated into Egyptian culture.

When we examine the blessings given to Joseph's sons, Manasseh and Ephraim, we see a significant moment. Before Jacob died, he crossed his hands to bless Ephraim, the younger son, over Manasseh, the elder. Joseph protested, but Jacob insisted, stating that Israel would pronounce blessings in Ephraim's name. This reversal of the expected order raises questions about Jacob's intentions. Joseph named Manasseh, meaning 'forgetting', because he felt he had moved past his troubles, while Ephraim, meaning 'fruitful', reflected Joseph's success in Egypt. However, despite his achievements, Joseph felt a sense of loneliness and recognised that Egypt was not his true home.

The question of why Judah became the ancestor of the Messiah instead of Joseph is intriguing. Many might assume it should have been Joseph, given his status and lineage. However, the foundation for the Messiah's coming lies in overcoming fallen nature. Judah, often overlooked, underwent significant spiritual development. When Leah named him Judah, it marked a shift in her perspective; she moved from feelings of bitterness to a place of praise for God. This change in her heart was reflected in Judah's name, which signifies gratitude and acknowledgment.

Judah's character transformation is evident in his actions. Initially, he suggested selling Joseph into slavery, showing a lack of empathy. However, years later, when faced with the possibility of losing Benjamin, Judah offered to take his place as a servant, demonstrating a profound change of heart. This shift from callousness to concern illustrates a significant moment in his spiritual journey. The question arises: what led to this transformation? Judah's marriage to a Canaanite woman and the subsequent events in his life contributed to his character development.

Judah's marriage to a Canaanite idol-worshipper resulted in the birth of three sons, but two of them died due to their wickedness. The tradition dictated that Tamar, Judah's daughter-in-law, should marry the next son to continue the lineage. However, Judah's reluctance to allow this led to Tamar being left in a precarious situation. She was effectively rendered a widow without the possibility of remarriage, which placed her in a low social status. Judah's failure to fulfil his obligations according to Near Eastern customs further complicated matters, as he could have taken responsibility for Tamar himself.

Tamar's actions were driven by a desire to preserve the lineage of her deceased husband. Despite the challenges she faced, she remained committed to her duty. When Judah's wife died, Tamar disguised herself to confront Judah, who mistakenly assumed she was a prostitute. This encounter raises ethical questions about their actions, but it also highlights the complexities of their relationship. Tamar's determination to continue the lineage and Judah's ignorance of her identity create a narrative rich with moral implications and the unfolding of divine providence.

Judah was meticulous in observing the laws regarding married women and the concept of nida, which makes him blameless in his generation. The Bible describes Noah as blameless in his generation, but by the standards of a later time, he might not have been considered remarkable. Similarly, if we judge Judah by today's standards, we might find his actions immoral. However, by the standards of his time, he was careful and moral. It is crucial to evaluate these biblical figures within the context of their own time rather than imposing contemporary ideals upon them.

The Midrash relates that initially, Judah did not pay attention to Tamar, assuming she was a harlot. However, when he noticed her veiled face, he realised she was not a prostitute, as such women typically do not cover their faces. This observation led him to approach her. When they engaged in a sexual relationship, Tamar asked what he could give her, and Judah, lacking money, offered his staff, belt, and signet ring instead. The next day, when he sent money, Tamar was nowhere to be found, and he shrugged it off, thinking that was the end of it.

Three months later, Judah learned that Tamar was pregnant and ordered her to be burned for adultery. As she was brought out, she sent word to Judah, asking him to identify the items that belonged to the man who made her pregnant. Upon recognising his belongings, Judah admitted, 'She is more righteous than I, since I did not give her to my son Shelah.' This moment is significant because Tamar chose not to publicly shame Judah, instead giving him the opportunity to take responsibility for his actions. Judah, in turn, faced a moral choice: to preserve his honour or to acknowledge his wrongdoing.

Judah's admission of guilt marks a pivotal moment in biblical history, as it is the first recorded instance of a man recognising his own fault and acknowledging a woman's righteousness. This realisation transformed Judah, allowing him to feel remorse and change his behaviour. The story illustrates a shift from a shame-based culture to one that values guilt and accountability. Judah's journey reflects the idea that true leadership is not about perfection but about learning from mistakes and growing as a person.

The lineage of Judah is significant, as it leads to Jesus, who embodies the same values of sacrifice and love for others. Judah's willingness to exchange his life for his younger brother Benjamin further establishes his character as a leader. This act of selflessness is echoed in the teachings of Jesus, who emphasised love, forgiveness, and the importance of humility. Judah's transformation and the legacy of his actions set a precedent for future generations, shaping the moral framework of Judaism and Christianity alike.

Jacob's blessing of Judah highlights the changes he underwent compared to his brothers. Jacob prophesied that Judah's descendants would be praised and that the scepter of kingship would not depart from him until the arrival of the Messiah. This recognition from Jacob indicates a profound shift in Judah's character, as he had proven himself worthy of leadership. The blessings bestowed upon Judah reflect the understanding that true greatness comes from overcoming one's flaws and embracing responsibility for one's actions.

In the parable Jesus told about the Pharisee and the tax collector, we see the contrast between self-righteousness and humility. The tax collector, aware of his sins, sought mercy from God, while the Pharisee boasted of his moral superiority. Jesus emphasised that the tax collector, not the Pharisee, returned home justified before God. This story reinforces the idea that acknowledging one's shortcomings is essential for spiritual growth and redemption. Judah's journey from shame to accountability serves as a powerful example of this principle, illustrating that true righteousness comes from humility and the willingness to learn from one's mistakes.

Responsibility for what he had done is crucial. Yes, I'm responsible; I have to take responsibility for my actions. These are necessary qualities for leadership. Judah then became a good leader, which is why he was the leader of all the brothers. As I mentioned, Jesus is descended from Judah. No greater love has any man than to lay down his life for his friends. These are the qualities that Jesus had and manifested in himself.

I'll stop there, and in the last part, I will look a bit more at the change of lineage, which I will discuss tomorrow.