The Israel Koschitzky Virtual Beit Midrash

Surf A Little Torah
Yeshivat Har Etzion

Motzaei Shabbat

In the beginning of Parashat Miketz, Pharaoh calls upon Yosef - the reputed dream-interpreter - to uncover the meaning behind his peculiar dream. As we know, Yosef does that and more. After predicting the impending years of plenty and famine, Yosef advises revamping the economic system and establishing a thorough conservation policy throughout the country. Many have wondered how did Yosef, a foreign prisoner, convicted of a most severe crime, dare open his mouth and offer unsolicited advice before the royal court? He was asked simply to interpret the dream; how did he have the gall to proceed even further and express his plans for the agricultural stability of the Egyptian empire?

Some have answered very simply, how could Yosef not have offered advice! If one finds himself in a position to help hundreds of thousands of people, he just does it. As Yosef prophetically saw the devastation of famine, this was no time to ask questions or worry about saying too much. The situation arose when he had to go ahead and speak up. Just think what would have happened if Yosef felt inhibited and refrained from presenting his plan to Pharaoh!

Although we generally do not find ourselves in a position to save thousands of lives, we often do encounter situations where our assistance could prove critical. We learn from Yosef that when these situations arise we must not question ourselves. If we can help, we have the obligation to do so.

[Prepared by David Silverberg.]

The Second Yishmael

What is Yoseif doing? For anyone learning Parashat Miketz, this is the paramount question - and a perplexing one. For the first two decades of his exile, Yoseif seems to have no desire to return home; never does he contact his father, and he names his firstborn in gratitude “for God has made me forget all of my toil and all of my father’s house” (41:51). Yet when his brothers come before him, he seems anxious to reunite with them, particularly to see Binyamin and to find out if his father lives - and is so emotionally touched that he repeatedly breaks down crying while conducting his charade (43:30, 45:2). Inevitably, one must ask: what does Yoseif truly feel, and why does he feel compelled to act out the elaborate and painful drama of bringing down Binyamin?

There are two basic approaches taken by modern commentators to this problem, that of Rav Yoel bin Nun and that of Rav Yaakov Meidan. According to one, Yoseif views himself as a victim of treachery, both his brothers’ and his father’s (for sending him out to them in the first place), while he tries to isolate Binyamin. Thus, when Yehuda mentions Yaakov’s devastation in 44:28, Yoseif finally realizes the truth of the situation. This is unappealing for many reasons, not least because it supposes that Yoseif would suspect his beloved father of conspiring to kill him (despite the fact that Yaakov sends him to Sh’chem, while the brothers are in fact in Dotan); furthermore, we must wonder why Yoseif did not reveal himself the moment he saw his brother’s contrition (43:21-23), instead of carrying on a charade for the better part of a year. Indeed, if he still suspected his father, how does he know Yehuda is not lying when he reports Yaakov’s devastation? Yaakov had to at least pretend to be devastated, if only to allay Binyamin’s suspicions. The other approach is somewhat better, as it gives a convincing reason why Yoseif would not contact his father; he believed that he was the rejected son, the “nidcheh,” much as Yishmael had been to Avraham and Eisav to Yitschak. Yet the idea that the whole ruse was conducted by Yoseif as an atonement service free of charge is abhorrent; what gives Yoseif the right to do so? As Yoseif himself says, “Am I in God’s stead?” (50:19)

What is the alternative? The key lies in the middle of Parashat Miketz; when his brothers bow before him, the verse notes (42:8-9): “Yoseif recognized his brothers, but they did not recognize him. Yoseif remembered the dreams which he dreamt about them, and he said to them ‘You are spies!…’”

We may now travel back 21 years to Yoseif’s time in the pit. He had just been left there, presumably to die. At this point, Yoseif begins to doubt his arrogance. Perhaps his brothers and his father were right, and his dreams are delusions of grandeur; perhaps, like Yishmael, he has been rightly abandoned in the wilderness to die. Then perhaps, like Yishmael, he may hope for divine redemption - not to return to his father’s house, for he is nidcheh, rejected - but at least to lead a righteous life. Indeed, from the moment Yoseif is rescued, he is a new man: no longer a cocky, preening teenager, he is now pious and humble. He begins to forget his father’s house - though never his lesson.

Slowly, Yoseif’s fortunes change, and he becomes viceroy of Egypt. Then, out of the blue, his brothers are kneeling before him - fulfilling his youthful dreams! Perhaps they were not fantasies, then; perhaps they are the nidchim, while Yoseif (with Binyamin?) is the chosen one. On the other hand, perhaps neither are nidcheh; perhaps, just as Yoseif has matured, his brothers have changed as well. There is only one way to know, painful as it will be for Yoseif, wrenching as it must be for Yaakov: an experiment, recreating the conditions of Yoseif’s sale. Once again, a son of Rachel, a favorite of their father (for so Binyamin must have become, in Yoseif’s absence) and spoiled (43:34), guilty of a presumptuous crime (the theft of the goblet) will be in the pit; once again, the brothers will have the chance to abandon this favored son to his fate - or to put themselves on the line for him. This time, Yehuda rises to the challenge; and Yoseif realizes that this time, finally, there is no nidcheh, for they are all worthy of founding the Chosen Nation.

On Chanukah, when brother had to fight brother in God’s name, we all eagerly anticipate that future of “Thus says Lord God: ‘Behold I will take the branch of Yoseif… and I will put them upon it with the branch of Yehuda, and I will make them one branch, and they shall be one in My hand” (Yechezkel 37:19).

[Prepared by Yoseif Bloch.]

It seems that Yosef is the original Horatio Alger. Sold into captivity to a group of Midianite merchants, he found his way into the house of Pharaoh when purchased by Potiphar, a royal officer. Potiphar was so impressed by Yosef's abilities that he put him in charge of nearly all his affairs. After a false accusation by Potiphar's wife, Yosef was thrust into prison where he once again proceeded to climb through the ranks. He won the trust of the warden and was made responsible for all of the prison's activities. Ultimately, Yosef climbed out of prison to the most powerful position in Egypt, outranked by Pharaoh "only by the throne." (41:40) The Torah's constant reference to him as "matzliach"--successful--is indeed well-earned.

The success attributed to Yosef, both by the Torah and by the Egyptians, was never attribute to him personally, but always to God. What Potiphar saw was not that Yosef the man excelled in his position, but that "God was with him and granted success to everything he did." (39:3) In prison, we are told, Yosef succeeded because "God was with [him] and showed him kindness." (39:21) Pharaoh, similarly, saw Yosef's wisdom as a result of a Divine blessing. After hearing Yosef's decoding of his dream and plan to avoid the seven years of famine, Pharaoh exclaimed, "Can there be another person who has God's spirit in him as this man does?" (41:38) He then told Yosef, "Since God has informed you about all this, there can be no one with as much insight and wisdom as you." (41:39)

It is not surprising that the Egyptians attributed Yosef's accomplishments to God, since Yosef constantly spoke about the Almighty and was the source to which Yosef himself attributed his success. In declining Potiphar's wife's advances Yosef expressed hisfear to her of "sinning to God." (39:9) When the king's steward and baker complained to Yosef of having no one to unravel their dreams, Yosef replied, "Are not interpretations God's business?" (40:8) Likewise, when Pharaoh called upon Yosef to explain his dreams, Yosef replied, "It is not by myself [that I can provide you with an answer], God will provide an answer concerning Pharaoh's fortune." (41:14) In his subsequent interpretation and advising of Pharaoh, Yosef made four more references to God.

Besides portraying Yosef as an "anav," a humble person who attributes their success to God rather than to themselves, and as a "ba'al bitachon," someone who recognizes God's role in the workings of this world, I think that the ideas expressed above are significant because they show Yosef as continuing in the path set forward by Avraham Avinu. Rambam in Hilchot Avodat Kochavim (1:3) wrote, Avraham would "call out in the name of God" to those around him and attempt to sway their hearts to greater awareness of the Divine. Yosef too, through his exemplary actions and constant reference to God, influenced his environment to a greater sensitivity to the Almighty.

[Translations based on The Living Torah by A. Kaplan]

[Prepared by Elan Penn.]

The opening scene of our parsha has Joseph correctly interpreting the dreams of Pharaoh. The fact that Joseph, who claimed Divine inspiration, felt certain that his interpretations were correct makes sense. Why, however, was Pharaoh so convinced of Joseph's rationale? Furthermore, many of Pharaoh's trusted advisors offered explanations for the dreams. How did Pharaoh know that these explanations were implausible? Finally, even if Pharaoh was absolutely convinced that Joseph was correct, why did this prompt his to elevate Joseph to such a lofty position? Wouldn't a reprieve and a reward have been good enough? And who says that Joseph would be a worthy administrator?

The Rambam says in the Laws of Kings that "[the King's] heart is the heart of all the people". In Midrashic literature, we see that Adam the First, within whom all humanity was represented, gave 70 of his years to King David. Thus, King David as well included all of humanity within himself. Indeed, in an early printing of Hobbes' Leviathan the cover page was a picture of a king which was in actuality a collage of all of the citizens and classes which make up the body politic. Kings incarnate the whole of their subjects' history, culture, and language as well as their hopes, dreams and fears.

Rashi lists several interpretations of Pharaoh's dreams offered by his advisors. All of them relate to Pharaoh's personal life: he will have seven daughters who will die, etc. Only Joseph understood that the dreams of a king and the dreams of his people are inseparable. Only Joseph's interpretation reflected an understanding of what a true king ought to be. Thus, Joseph alone proved himself worthy of becoming the right hand of Pharaoh.

[Prepared by Elli Fischer.]

"Words, Words, Words . . ."

Rav Eliyahu Dessler, in his Michtav M'Eliyahu, writes that nothing in the Torah was written for purely informative purposes. Everything in the Torah is there to teach us some lesson for our everyday life. Yet, in our parsha, not only does the Torah relate Par'oh's dreams once, but again when Par'oh describes them to Yosef. What possible significance could this have to us vis-à-vis our relationship with Hashem?

The Kley Yakar adds to the question by pointing out several differences between Par'oh’s original dream and his retelling of it to Yosef. He suggests that Par'oh's transfigured description reflects his belief in the divine nature of the Nile. For example, when the dream is first recorded the Torah describes how the seven infirm cows arose from the Nile -- "ve-henei sheva parot a'cheirot olot a'chareihen MIN HA-YA'AR RA'OT mar'eh ve-dakot basar" (41:3). In contrast, when Par'oh recounts the event, he glosses over the origin of the cows : "ve-henei sheva parot a'cheirot olot a'chareihen dalot ve-raot to'ar me'od." (ibid 19). The Klay Yakad writes that Par'oh tried to separate the sickly cows from his god; in his mind, how could such a great god produce anything so dreadful? Similarly, in the dream itself, the infirm cows actively eat the healthy ones : "Ve-tokhalna ha-parot ra'ot . . . et sheva ha-parot yafot." This constitutes an insult to the Nile; the superb specimens it produced are devoured by debilitated and dastardly bovines. Thus, he turns this event into noble self-sacrifice on the part of the healthy cows; almost willingly they enter into the maws of the ailing ones : "va-tavona el kirbenuh."

But even after all this work, the Kley Yakar still has not alleviated the problem; why should we care about Par'oh's sensitivity to a mythical aquatic entity? Yet this is exactly the Torah's point. If a king like Par'oh – a man who thought of himself as a God – felt the need to be so sensitive in his speech to his divinity, then certainly so must we. Not only must we think twice before uttering statements that might be misconstrued as disrespectful to Hashem or his Torah, but even to our fellow humans -- who are, after all, b'tzelem Elokim -- must we choose our words and actions with care and sensitivity of the highest order.

[Prepared by Yoni Kristt.]

This year, we have a unique opportunity. Usually, Chanukah includes just one Shabbat. This year it spans over two. This means that we have a haftora that is read most infrequently. Chazal have taught us that each week's haftora should be connected to the Torah reading or more specifically to the maftir, the last portions read from the Torah. The haftora for the second Shabbat of Chanukah (Kings I, 7:40-50) deals with the final acts and a brief summary of the construction of the Solomonic Temple. So, too, the maftir deals with the final gifts and a summary of the construction of the desert Tabernacle. Both of these obviously fit nicely with the idea of Chanukah, rededication of the Temple.

In the haftora, we find a very interesting change. In the beginning of Chapter 7 (verse 13), we are told that Solomon hired an expert craftsman and brought him to Jerusalem to build the Temple. Fittingly, the summary tells us that Hirom (the craftsman) built the temple and its various parts. Curiously, however, in verse 48 we are told that Solomon, not Hirom, built all of the vessels such as the golden altar and the table for the show bread. Does this mean that these items Solomon built with his own hands? This we can't say for certain. We know that he had a massive team of laborers on this project! Further, we should note that these are the vessels inside of the Temple, the home of God. Solomon wanted to be certain that it was he, not a hired craftsman, who took charge of the construction of the most central of vessels. Solomon had spent years building his palace. Now, when it came to the House of God, he would be personally in charge of the most intimate of items in the home. The golden altar, the table of God, would be built by Solomon himself. A powerful ruler, like Solomon, still gave personal attention to his intimate relationship with the home of God.

This, too, is one of the lessons of Chanukah. We are all familiar with the story of the young boy who found the one pure jug of oil. As Solomon teaches us, it is the spirit of the excited young boy that we should strive to imbue in ourselves. The spirit of personal attention, the spirit of giving and love in a renewed and rededicated relationship with God, is the lesson of Solomon's personal hand in the Temple, as well as the festival of Chanukah.

[Prepared by Aytan Kadden.]

This shiur is provided courtesy of the Virtual Beit Midrash, the premier source of online courses on Torah and Judaism - 14 different courses on all levels, for all backgrounds.

Make Jewish learning partof your week on a regular basis - enroll in the
Virtual Beit Midrash

(c) YeshivHar Etzion1997 All rights reserved to Yeshivat Har Etzion

Yeshivat Har Et
Alon Shvut, Israel, 90433
office@etzion.org.il