In this week's parsha, Joseph interprets two of Pharaoh's dreams. The first is that of seven fat cows being eaten up by seven lean cows (Genesis 41:1-4). The second dream was that seven fat stalks of grain were overcome by seven lean stalks (ibid 41:5-7). When interpreting these dreams, Joseph actually told the Pharaoh that the two dreams were one in the same (ibid 41:25). What did Joseph mean when he said that? The significance of each dream were the same exact one: seven years of plenty would be followed by seven years of famine (ibid 41:27).
We're not living in a "global" famine like the one in the Torah, but we certainly are living in global financial crisis. The state of the Eurozone is a tumultuous one with many unknowns. America cannot even deal with its own debt issues properly. Another difference between then and now is that we didn't have a Joseph to tell us that the economy was going to be in shambles. Sure, the economy has busts and booms. We all know that. But were we prepared for an economic issue on a global level? Absolutely not.
Even though we were not prepared for the magnitude, we know that this is how economic cycles work. Life is not always going to deal us a Royal Flush. Even when we are dealt good hands, we should not take it for granted. What Joseph's planning teaches us is that we should not be so hedonistic or short-sighted that the only thing that we can grasp is the short-term.
What got the better of people? Materialism. Many Americans thought that keeping up an insanely high level of consumption would not cause a housing bubble to burst, consumer debt, or trade deficits. The Pharaoh's dream is as telling back then as it is today because there is more to this dream than a lesson in the need of having a rainy-day fund and being fiscally savvy.
Rashi noticed that the cows were described as handsome (יפות). From the Genesis Rabbah 89:4, Rashi points out that "handsome" means that in days of plenty, no one envied each other. The Midrash Tanhuma Miketz elaborates a bit further. In this instance, the focus is on the reed grass (באחו .(באחו is similar to the phrase "in brotherhood" (באחווה).
These "good times" are not just economic; they are also societal and moralistic. When times are "good," we view people as brothers, and without envy. The moment we view others as strangers not worth helping, that's when the "bad" times come. That is why when the lean cows consumed the fat cows, they did not get any fatter. They were not satisfied with what they had spiritually. The lean cows were only concerned with their own hides.
We've been in a spiritual recession much longer than we have in a financial one. Technology has made it easier to live more individualistic lives, and thus cut ourselves off from social contact from one another. Being bombarded with advertisements makes wanting to fulfill an insatiable desire for material goods all the more alluring. That level of self-indulgence makes it easier and easier to ignore others and reduce those who are close to the status of stranger.
Although the economic prospects aren't as inspiring as one would like, I'm sure that we'll pull out of the financial crisis before we pull out of this spiritual one. If I were to put policy making into spiritual parlance, the first policy I would recommend is getting in touch with people. This could entail rekindling friendships, attending a house of worship (or some other way to build a sense of community), or being closer to family. It could also encompass people you don't know, whether it's finding a social club or some form of volunteerism. Whatever the decision is, the sure-fire way out this spiritual recession is not to use people, but rather to treat people like human beings, show them some dignity, and develop relationships with people. And it's amazing how an individual can inspire another individual to act in the same way. Hopefully, this "spiritual policy recommendation" can become contagious and we can pull ourselves out of this spiritual bankruptcy.
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