SHEMOT 5772

NEW KIING – OLD KING - CHANGED POLICIES

A new king arose in Egypt who did not know Joseph. [Exodus 1:8]

Now there arose a new king over Egypt. Rav contended it was actually a new king. Shmuel insisted that he (the old Pharaoh) issued new decrees.... What is the meaning of "who knew not Joseph? Who appeared as he never knew Joseph? [BT Eruvin 53a]

These two Second Century Babylonian sages, Rav and Shmuel, differed as to the meaning of this verse. Both believed it incredulous that Joseph, who not only rescued the Egyptian economy but expanded it, could be, if not forgotten, than dismissed.  Rav argued there was really a new Pharaoh on the throne, and a new leader, in virtually any area has his/her own ideas and sets forth new agendas.

I recall a conversation with a young Orthodox colleague whose willingness to meet with potential converts was in sharp contrast with the position of his father. His cogent comment was that my father was a Rabbi for his generation, and I am a Rabbi for my generation. Times change and with it there is a corresponding need to evaluate inherited policies.

Rav contended that the new Pharaoh was undoubtedly well aware of Joseph, the Hebrew Viceroy of Egypt, but a new leader, like a new broom tends to sweep clean. In order to put his stamp on his administration he or she will often stake out new policies that sharply diverge from those of his predecessor. Recall that Barak Obama’s first act in office was the Executive Order to close Guantanamo Bay prison and transfer the inmates to American penitentiaries. His intent was foiled by the reality that States were not willing to house avowed or suspected terrorists in their penitentiaries.

With regard to our sectarian concern about Israel, the demand that settlement building be halted made it clear that the new administration intended to be far more firm with Israel than did its predecessors in the White House. Thus in the coming election a major factor in the Jewish vote will be in the perception of the relationship between Obama and Israel.

Shmuel contended that the same old Pharaoh, who had been loyally served by Joseph, had changed his policies. He issued new edicts that vitiated earlier ones. Thus the warm welcome given to Jacob and his family when they arrived in Egypt was replaced by a series of harsh decrees that enslaved Jacob’s descendants. Pharoah’s rationale was that these Hebrews were reproducing in large numbers and should they become a dominant force within Egypt, they might very well aid its enemies.

In reality human beings always retain the option of changing their minds and of even dishonoring yesterday’s promises. When we believe that our leaders are on the right track, we are scandalized when they chart a new course. We breathe a collective sigh of relief, however, when leaders with whom we are in conflict see a new light and change their course.

No leader desires to be perceived as inconsistent or as waffling. We are generally more comfortable with people who are up-front in their beliefs, but as Jews we have often supported lobbying efforts to urge or force shifts in administration policies whether in regard to Israel or a host of social justice issues.

What does it mean to not know Joseph? In 2008 Barak Obama's relationship with his pastor, Rev Jeremiah Wright, became a point of sharp contention. Wright was a sharp critic of the prevailing racism in America and of what he insisted was the ongoing pro-Israel slant of all American administrations. When he accused Obama of posturing to curry favor with the American public and with the Jewish community, Obama countered, “he doesn’t know me well and based on his remarks I may not know him very well either“. The existential question for all of us that never really disappears is: do we ever really know our leaders or they, us?

Perhaps in the final analysis it matters little whether Rav or Shmuel was correct. The advent of a new leader will inevitably usher in new policies, but even incumbents often become changed leaders when they  conclude that it is  in their best interest to reverse, retract or supersede their policies.

Rav and Shmuel's debate close to two millennia ago in Babylonia does provide today's electorate with a prism through which to evaluate and judge those who vie to be the White House occupant in 2013.

From the holy city of Jerusalem, Rae joins me in wishing all a Shabbat shalom u’mevorach, a Shabbat of peace and of blessing and fulfilling, successful and healthy 2012.

Rabbi Arnold M. Goodman
Senior Rabbinic Scholar
Ahavath Achim Synagogue
Atlanta, Georgia 30327
January 12, 2012
17 Tevet 5772