Maybe it’s me, but I think that elected officials should only use social media when they are being “social”. Using social media to introduce a new policy, to emote, gloat, complain, chastise, intimidate, slander, fire, or make public pronouncements without the scrutiny of the non-fake, non-conspiracy-oriented news media places too much emphasis on the “media” and not enough emphasis on the “social”. If an elected official would like to use social media to be “social”, to show us social aspects of his/her life, funny incidents that occurred, a cute family picture with greater emphasis upon the “social” of “social media” then, by all means, use social media. With a greater emphasis upon the “social”, the elected official appears like the rest of us, more approachable and ordinary. With a greater emphasis upon “Media”, the elected official creates a more toxic and dangerous way to govern and a more toxic and dangerous way to exercise authority. By placing a greater emphasis upon the “Media” and not the “Social” the elected official demeans the office, violates the public trust, corrupts the nature of being a public service, and indicates a shortcoming in character and public discourse.
This week’s Torah portion is VaYigash. The confrontation between Yosef and his brothers is about to occur. The Parshah begins with Yehudah approaching his brother Yosef, whom he does not recognize, and pleads for Benjamin’s freedom. Yosef reveals his identity, and the brothers hug and kiss each other. They cry and they forgive each other. Yosef asks about his father’s welfare. The brothers return to their father, Yaakov, and tell him that Yosef is alive. The brothers add that everyone, the entire clan, should go down to Egypt. So this clan, including Jacob, the brothers, their wives, and children, heads down to Egypt. Yaakov meets Pharaoh. Yosef’s family is given a parcel of land outside of Egypt in a place called Goshen, where they can tend to their flocks. Yaakov is reunited with his beloved Yosef in the land of Goshen.
For the ChaZaL, the Talmudic Sages of Blessed Memory, the confrontation between Yosef, the second most powerful man in Egypt, and Yehudah, the leader of Yaakov’s sons; represents something much more than just two brothers meeting up after a couple of decades. For ChaZaL, the word VaYiGaSh refers to Yehudah girding himself for war. Remember, Yehudah does not yet know the identity of the man standing before him. For all Yehudah knows, this man, who looks Egyptian, dresses Egyptian, and speaks Egyptian embodies the most powerful empire and the most dominant culture in the world. However, according to the Or HaChayim, the 18th-century Morrocan commentator, suggests that “girding for war” is not the plain meaning of the word VaYiGaSh. Rather the Or HaChayim explains that if Yehudah was “girding himself for war” then he would not have spoken so respectfully and politely to Yosef: Bi Adoni “if it pleases my lord”. Nor would Yehudah be concerned with publicly antagonizing Yosef’s anger. Instead, Yehuda directly approaches Egypt’s Second Command, bypassing his guards and advisors, and manages to speak quietly and privately into the minister’s ear. Make no mistake, when Yehudah tells the minister that Pharoah’s Second in Command is just like Pharaoh, it is meant as an indictment and insult. Indeed, Yehuda speaks truth to power; he does so in a whisper, privately, without causing embarrassment to the second most powerful man in the Egyptian empire. Yehudah’s approached Yosef so as not to publicly embarrass or anger him for several reasons. First, he felt a deep sense of responsibility for his brother Benjamin. Second, he felt a deep sense of responsibility and commitment to his father. So Yehuda felt obligated and compelled to approach Yosef, however, he could not approach in a meek subservient manner. Third, he felt a deep sense of respect for the power and authority of the man standing before him and what that man represented. As a result, Yehudah had to project the perfect blend of strength and humility. He had to speak politely yet forcefully. Most of all he had to make sure that he wouldn’t embarrass the second most powerful man in the Egyptian empire. Only after this confrontation was Yosef able to reveal himself, and his character to the brothers. Only then could he reveal the fact that he had no desire for retribution, no animosity but rather only joy, relief, and concern.
Character, both individual and national manifests in a myriad of ways. In today’s day and age, Character is routinely revealed in the public discourse on social media. However, more often than not, we learn more about the character of the person that posts, than the subject matter or the person about whom the poster posts. Indeed, the tension and the confrontation between Yehuda and Yosef, as perceived by the Sages to demonstrate the mystical tension between Israel and Egypt. This tension quickly dissipated once Yosef revealed his identity. Only by revealing his identity and making himself vulnerable; was Joseph able to show the content of his character, the contentment in his soul rather than a desire for retribution. Yehuda confronted Yosef, prior to announcing his identity, in a private quiet manner. Yosef revealed his identity to his brothers only when they were alone. Imagine what social discourse, cancel culture and public shaming would look like if Yehuda was more publicly demonstrative and putting greater emphasis upon the ”social” instead of the “media”.
Peace,
Rav Yitz
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