Towards the end of Parashat Vayigash we read of Yosef's management of the Egyptian economy during the devastating seven-year famine. As the famine intensified, the Egyptian people offered more and more of their own possessions - and, ultimately, themselves - in exchange for food. At one stage, they retained ownership over their lands but sold their cattle: "They brought their livestock to Yosef, and Yosef gave them bread in exchange for the horses, for the stocks of sheep and cattle, and the donkeys; thus he provided them with bread that year in exchange for all their livestock" (47:17). Among the animals listed in this verse, the sheep are perhaps the most noteworthy. As we know from Parashat Vaera (Shemot 8:22) and countless Midrashim, the Egyptians worshipped sheep. Yet, when famine struck, food prices soared and the Egyptians peasantry lost everything but their animals, even these deities became mere barter used in the purchase of grain. In fact, Rav Shemuel Yaakov Rateh (in "Divrei Shir") suggests that for this reason alone the Torah went through the trouble of listing the types of animals the Egyptians exchanged for grain - to emphasize the rapid deterioration of sheep's status from superhuman creatures to dollar bills.
If so, then the aforementioned reference to the Egyptians' deification of sheep in Sefer Shemot takes on particular significance. We do not know when this happened, but at some point - most likely immediately after the famine's end - the Egyptians once again accorded superhuman qualities to this animal. Once Egypt's agriculture recovered and returned to its glory, its population once again prostrated themselves before their own success, symbolized by the sheep. Whereas they had been previously compelled to acknowledge a higher force who can subdue Egypt's seemingly invincible power source, thereafter they reverted back to their pagan ideals and recognized no being greater than their national symbol of prosperity.
This cycle has repeated itself in many forms and on many different levels throughout history. When difficult times set upon us, when we encounter individual or communal crisis, we come face-to-face with the limitless power of God. These are particularly humbling experiences, as we must come to terms with our own helplessness and total dependence on a higher force. As the crisis thankfully dissipates, so does this awareness. Our confidence returns and we rest comfortably in the deceptive fortress of our own competence. "A new king arose over Egypt, who did not know Yosef" (Shemot 1:8). We so easily forget the message of Yosef, who stood before the pagan world and declared, "Not I! God will see to Pharaoh's welfare" (Bereishit 41:16). Even during times of good health, peace and prosperity, we must remember to attribute our welfare and success to the only One with the power to grant us these precious blessings.