In the Torah, Joseph (Yosef) comes across as a consummate politician. It starts off with the way he deals with his brothers, who have come down to buy grain and do not recognize him. The process of how he toys with them, threatening them, then compromising and threatening them again, seems to be a matter of taking revenge for what they did to him. But on the other hand, he has to be certain that they will now accept his authority in Egypt, given how much they rebelled at the start against what they saw as his arrogance.

The constant tension resolves when he finally breaks down and reveals himself to them — and then reassures them that he’s going to protect them and feed them. He harbors no ill feeling towards them because, as he tells them, this is all part of a Divine plan.

He invites the family to come down to live in Egypt. Yosef presents his brothers to Pharaoh, but in such a way as to make sure that they are neither seen as a threat, nor are they seen as fodder for Pharaoh’s regime. Yosef has already made clear that he wants his family to be living in Goshen, which is to the north of Egypt towards the Nile Delta — distant from the main seats of Egyptian power. This is why he emphasizes to Pharaoh that his brothers are shepherds. He has an agenda which is to avoid the integration of his family into Egyptian life and to make sure that they are not seen as a threat as other migratory tribes, such as the Hapiru, were.

Yosef then carries out the plan he always had in mind of how to deal with the famine. When it hits, he requires people with money to pay for the grain, both to eat and to plant it, in the hope of achieving a harvest. But then when the money runs out, they have to provide him with their livestock. When that runs out, they offer their land, and finally they agree that they will become serfs to Pharaoh, who in exchange will provide them with grain for their labor. They become indentured slaves working the land, giving 1/5 to Pharaoh and keeping 4/5 both for food and for agriculture. To use modern terminology, he nationalizes everything.

At the same time, he moves the population away from their original locations to make sure that they break their ties to their ancestral lands — the sort of policy Assyrians used towards those people it conquered. Thus, he ensured they will not re-constitute and become a threat.

The only people that he doesn’t apply this to are the priests. You might have thought that the ordinary Egyptians would have resented what had happened, losing their freedom. Maybe in due course, this will explain why under a new regime, Yosef was forgotten whether intentionally or not that. At any rate, in the Torah this week, it says that they were very grateful to him for this solution.

The lessons we can learn are applicable today. Politicians trying to enforce rigorous laws that may give rise to opposition, have to calculate who to alienate or not to alienate. Harsh policies might require sweetening but also appealing to self-interest. A politician has to show firmness and determination to do what he or she feels appropriate, and yet at the same time, must try to show a human caring persona to win popular support.

Yosef is an example of a good and effective politician.

The author is a writer and rabbi, currently based in New York.

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