Parshas Miketz- The Struggle Is Real

Parshas Miketz illustrates the unprecedented ascent of Yosef HaTzadik. After serving as a slave and being incarcerated, Yosef is removed from prison to interpret Pharaoh’s dreams. With the help of Hashem, he does so meticulously and eloquently. Yosef explains that there will be seven years of tremendous abundance, followed by seven years of serious famine.  He then offers a solution to the impending reality. Pharaoh is so impressed with Yosef, that he promptly appoints him as the second-in-command, only subordinate to himself. He arranges for Yosef to be married to Asnos, and places him in charge of the produce and agricultural efforts. The pesukim detail Yosef’s methods of carefully planning and preparing for his predictions to unfold.

During the years of plenty, Yosef and Asnos bear two children. The firstborn is named Menashe, and the second is named Ephrayim. Yosef names the eldest Menashe “because Hashem has caused me to forget all of my toil, and all of my parental home” (41:51). Ephrayim is named so “because Hashem has made me productive in the land of my affliction” (41:52).

The namesake for Ephrayim seems logical enough. Yosef thanks Hashem for causing him to be successful, despite being in a challenging situation. However, the reasoning for Menashe seems difficult. Yosef does not thank Hashem for causing him to forget his suffering, but rather his hard work. When a person invests much effort to achieve a goal, he appreciates the toil in hindsight. Looking back, he feels a sense of pride and appreciation for where he is today, because of the efforts. To forget the hark work is to denigrate the success. Why does Yosef thank Hashem for allowing him to forget his toil?

In Parshas Kedoshim, the Torah describes the sensitivity and care one must have in relations to a convert. “When a stranger shall dwell with you in your lands, do not verbally abuse him. Like a citizen… and you should love him like yourself, for you were strangers in the land of Egypt… (19:33-34).” Rashi explains the last part of the verse to refer to the dictum of “a blemish in yourself, do not say to your friend”.  Since the Jewish people were strangers in Egypt, they should not torment a convert.

The necessity of this conclusion seems difficult. We should not mistreat converts. Period. Why is it important to add this idea of the Jews being foreigners in Egypt? How does it improve our understanding of this mitzvah?  

A distinguished Torah scholar (Y.M.S.) shared a beautiful idea with me. There are two approaches a person could develop, after investing significant efforts to accomplish an overwhelming task. These contrasting mentalities are illustrated in the following parable:

 A young man grows up in a difficult family, area, environment, etc. He decides that he will become successful. He begins his career as the janitor in a factory. After much exertion, he climbs the corporate ranks. Eventually, he becomes the boss of the entire company. Looking back, he realizes the efforts he invested, and it fills him with the feelings of accomplishment. A young boy approaches him, looking for a bit of help. He, too, wants to work hard and achieve similar successes.

Based on his own life, the boss may respond in one of two ways. He may think that the work that he invested, could be replicated in this young boy. This may lead him to deny the boy any favor, as he is no longer able to empathize with the struggle. “I did it and so could you. Stop whining.” This would cause his own efforts to blind him to the plight of others. In contrast, he could relate to the struggle of the young boy, based on his own life experiences, and support him in his efforts. He could act with empathy. He would then be the best-suited person to help the young boy, as he relates to the specific struggle.

Yosef ascended the corporate ladder of Egypt, in an unprecedented fashion. From lowly slave and being thrown into prison, he quickly became the chief of the most powerful kingdom in the world. This required tremendous efforts. Despite all the struggles, he remained righteous and driven. After achieving this next-level success, he retained the ability to empathize with ordinary people in their struggles. He thanked Hashem for allowing him to “forget his efforts”. He was not blinded by his own efforts to the plight of others. This was certainly a special thing, and therefore worthy of thanks.

It would be natural for Jewish people to be hesitant of converts. People have all sorts of motivations. The Torah is explaining to us the way we are to relate to the ger. We are to love converts and not abuse them, because we were also strangers in Egypt. We are to use our keen understanding of the feelings of being a foreigner, in order to support and help the others, who have undergone a similar journey. We are the best-suited people to relate to the convert, as we have experienced that process.

Everyone experiences struggles, hardships and difficulties in their own lives. These could be financial, emotional, familial, etc. The key is to recognize that the challenges we have faced, empower us to assist others experiencing similar realities. It is our job to utilize our own past struggles, to help another person who could use assistance. In doing so, our toil becomes the key to success for other people.

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