Pyka Family

Parashat And Sidra Of Miketz

Parashat Miketz is the 10th weekly Torah portion in the annual Jewish cycle of Torah reading.

“Paro cholem” – “Pharaoh dreams (seems a dream)”.
After another two years that Joseph spent in prison, his release comes. Prophetic dreams seem to Pharaoh and no one can explain them. Egypt, was known for its proficiency in magic and sorcery, and also its ruler can instantly to recognize that the dreams he had were not ordinary things, but that there was hidden importance in them message.
He calls all the sorcerers and magicians of Egypt to him and asks them for the interpretation of dreams. None of them can come up with a satisfactory solution that would appease the Pharaoh. Of course they knew the technique of interpreting dreams, but the interpretations they presented to him Pharaoh felt it was “not that”.
It is written – “veejn poter otam le-Faro” – “there is no one to explain them to him”.
Our Wise Ones immediately notice the peculiar structure of the sentence. Why does the verse have to emphasize to us “To Pharaoh” (it is clear after all), and on the basis of this he learns that the interpretations were not clear to him, but
were clear to Joseph.
Another interesting point about these dreams that comes to mind is why Pharaoh had two different dreams. What Joseph says in the verses that it is because G-d is in a hurry and wants them to be fulfilled soon, we still don’t explain why two different dreams. It could be the same dream twice and it would be clear that it would be soon. Which means here we have other, hidden connections and messages.
It can be explained that these two different dreams contained information for Joseph, who immediately understood connection with your person.
A dream about ears of corn alerts him and reminds him of his own dreams that he had at home as a child bachelor, where he dreamed that his brothers’ sheaves were bowing to his sheaf. (This dream became the reason for their hatred of Joseph.) Joseph immediately understands that the ears of Pharaoh are the means to his sheaves (his importance).
In other words – through Pharaoh’s ears, he – Joseph will get into a situation where his old dream will come true with brothers.
And this is also the reason why, when interpreting dreams, he concludes by saying to Pharaoh – you must put in the forehead
a wise person who organizes the entire situation (and by that he means himself).
These dreams will become a “springboard” for the fulfillment of Joseph’s prophetic dreams.
There is a well-known rule in Judaism that says – “Hashem makdim trufa lemaka” – “Lord prepares the medicine before the wound”.
It was G-d’s plan from the beginning that Israel must go down to Egypt to be formed there as nation, and that is why it is preceded by preparations that are not visible, distinct to the uninitiated eye.
Pharaoh’s second dream was about cows.
What did Joseph learn from him, apart from the clear interpretation he gave to Pharaoh? Joseph learned from him, how to proceed in the management of the state, society after he becomes the ruler in Egypt. Later, when the Egyptians ran out of food and money to buy food, they came to Joseph and asked for him
for food. He answered them that he would give it to them in exchange for their cattle (this he learned from a dream which referred to cows). Why did Joseph have the need and reason to deprive the Egyptians of their flocks?

It was because when they lost their cattle and came, a year later, to ask for food again, Joseph he gave it in exchange for their land.
If they owned the herds, he could never “uproot” them from their land. And again the question arises – why uproot them from their land? This was also a preparation for the arrival of Joseph’s family in Egypt. When he comes later, they are equal to everyone, since no one is rich, has no land and property, therefore, even Jakov’s family does not have to feel inferior, no one can consider them “lower caste”.
In Pharaoh’s dreams we can see yet another thing that we associate with the holiday Chanukah, which we celebrate these days.
In the hymn passage that we include in the prayer during all eight days, it is said – “You have given the strong into the hands of the weak, the many into the hands of the few”.
We also see this principle in Pharaoh’s dreams and it is a sign of the supernatural nature of things, if weak overpower someone much stronger.
It seemed to Pharaoh that strong, healthy cows (cobs) were “eaten” by weak, diseased ones – which is a thing that is not normal and that is also why Pharaoh was looking for an explanation of these dreams. And this supernatural the thing also happened in our Hanukkah holiday, when the weak – the priests (Chashmonaim) who could not to fight, they overwhelmed the strong, trained army of the Syrians.
Vajikra Faro shem Josef Cafnat paneach va jiten lo et-Osnat bat Potífera kohen On le-iša” – “And Pharaoh gave Joseph the name Cafnat paneach, and gave him Osnat the daughter of Potifera, the priest of On, to wife”. After Joseph’s wonderful interpretation of Pharaoh’s dreams and his advice that he must put a man at the head of Egypt, who will be able to manage it in the crisis years of famine, is appointed by Pharaoh as ruler over Egypt. However, this appointment is not easy, because the other servants of the Pharaoh do not they defend and say that it is not possible, according to the Egyptian laws, to establish as a ruler a man who is a foreigner – “ivri” – a Hebrew, and who was “eved” – a slave. As a Hebrew he hates idolatry the establishment of Egypt, what is holy to Egypt (sheep), the Hebrews do not attach any holiness (it is possible see from the verses that they did not eat together). Slave status is also an obstacle. Pharaoh solves the situation by that he explains that Joseph was never a slave, he was just stolen from his country and sold into slavery, but that doesn’t make him a slave. (A person becomes a slave only by being captured in war, or that he was born of slaves.) She also changes his Hebrew identity by giving him an Egyptian name and a wife An Egyptian woman – the daughter of an idolatrous priest. This will be a sufficient guarantee that Joseph he assimilates and will no longer be a Hebrew. As we know, there were three things that protected the Jewish people in Egypt so that they would not lose their Jewish identity. Our Wise Men say that they have kept their own Jewish names, their language – Hebrew, and their special, specific clothes – these three things they helped them not to blend in with the Egyptian culture. And it happens according to these three criteria Joseph the Egyptian. His name has been changed, he cannot speak to his Egyptian wife Hebrew, but only Egyptian, and clothes are given to him by Pharaoh at the time of his appointment to office.
This transformation calms both Pharaoh and his servants, Joseph will no longer be danger to Egypt, for its culture and religion – is perfectly assimilated. It is said that the moment he gave Potipher to his daughter, made an agreement with him that the first son would be an Egyptian (Menashe – that
his name also suggests) – he will not receive a Jewish education, and only the second son (Efraim) can be Jewishly educated. This also explains that later, when Jacob came to Egypt and blessed the sons to the Josephs, he crosses his hands and blesses Ephraim as the main one, and not the firstborn Menashe.
A similar story is told about Moses, when he too married the daughter of an idolatrous priest and made a similar agreement with him. That is why the first son of Moshe is called Gershom – “I was there a foreigner” – he was not raised according to Jewish tradition, and the other Eliezer, which is traditional Jewish name. We should also learn from these stories, nowadays, in what way to raise and maintain a Jewish identity in our children. Unfortunately, we often see that on different in places of Jewish galut, parents give their children non-Jewish names, the children cannot speak in the Jewish language – Hebrew, or Yiddish, and even their clothing resembles the surrounding world, in which they live. From there it is only a step to assimilation, and that is probably the privilege of today the state of Israel, where people keep Jewish names and speak Hebrew, which gives them a basic Jewish identity. Although they are external signs (and for this, internal, spiritual ones are also needed values), these things have their own importance and weight. “Redoo shama ve shirvu lanu misham” – “Come down (to Egypt) and bring from there (food)”. At a time when famine is coming to the whole world and Egypt is the only place where it is possible to get food, Yaakov sends his sons to bring supplies for the family. Our Sages say he had at this moment of the prophetic spirit, because the time is coded in his command, for how long then his family descended into Egypt – the “reds” – is in gematria 210, which was the number of years they spent Jews in Egypt. However, Yaakov is not willing to send Benjamin (Joseph’s brother) along with the brothers, since he is the only one the son he had left by Rachel. Perhaps he is also worried about the brothers and suspects them (rightly) that they were not so innocent in the story with Joseph.
Joseph, who oversees the sale of food (and waits for the brothers), sees them coming, does not give in to them know, and they do not know him either. Joseph deliberately does not reveal himself to them, because he knows that his prophetic dreams must come true, in which all his brothers bowed to him, and he also knows that it will be easier for them to bow to the ruler of Egypt, and not to him as Joseph.
Therefore, in order for the prophecy to be fulfilled, Joseph devises a ruse, declaring them to be scouts, and as a condition for
the cleansing of this charge stipulates that they must also bring their youngest brother to Egypt. It is possible that even he does not trust the brothers, what intentions they have with Benjamin. He also wants to test them if they will be willing to sacrifice themselves for him. And last but not least – he knows that their family must go down to live in Egypt, and Benjamin is the the only one for which his father Yaakov will be willing to go down there.
He takes Simon as a “pledge” to force them to return for him. However, she also marries Simon from someone else reason. He knows that the couple that always “makes trouble” is him and Levi (remember the incident with
Dina, when it was they who wiped out the entire city of Shchem), and therefore separates them from each other. Upon their return to Yaakov, when they tell him what happened, Yaakov is in a desperate situation and he will not be softened to send Benjamin with them. The whole family is collapsing before his eyes (he has only ten sons left at this moment), and only the distressing hunger finally makes him agree to send Benjamin to Egypt. Here, in this crisis situation, it is again shown that the true leader of the tribes is Yehuda. Reuven initially offers the unrealistic solution of exchanging his sons for Benjamin and being
to answer with the lives of his sons. Of course, Yaakov refuses this, as if he (their grandfather) is capable of punishing them.
Reuven traditionally with good intentions, but rashness and ideas that cannot be implemented.
It is Yehuda’s turn to make a real proposal. He will try with all his might to protect Benjamin, and if he doesn’t succeed – the blame will be on his head. This is something that Yaakov accepts because he knows that life is often more powerful than the best intentions. The maximum of good will, that is what one can promise, but no more.

Chassidic Parashat

In G-d We Trust – Miketz

“And the wine steward did not remember Yosef; he forgot about him. (It was) two years later and Pharoah had a dream that he was standing on the bank of the Nile. (Bereishis 40:23, 41:1)

States the Midrash, ”Happy is the man who assigns Hashem as his trust. . .” (Psalms 40:5), this refers to Yosef. (Midrash Rabbah 89:3)
Yet all the commentators point out, even though we can say in general that Yosef was one who totally trusted in Hashem, nevertheless, in this one instance he failed and instead, trusted in the wine steward. Rashi says that he earned two more years in prison for this slip up. Why then does the Midrash choose this episode to laud Yosef for his great level of trust in Hashem Furthermore, why does it say that he “did not remember” Yosef, then go on redundantly to state that he “forgot” him?
The Kopischnitzer Rebbe shlit”a gave the following explanation in the name of the
Ba’al Shem Tov.
Once there was a man who was in desperate poverty. Yet his trust in Hashem was very great and he made the best of his situation, never slacking, due to his circumstances, in his Torah study and Avodas Hashem. The town’s Tzedakah distributors always kept him on the top of their list, but he never agreed to accept any of their offers of assistance. Even when, on several occasions they tried to arrange for him to receive money in some under-the-table way or by some concealed backhanded route, he always found out and managed to avoid their help. He preferred to rely only on Hashem. He had painstakingly attained a lofty and refined level of trust in Hashem, and was determined that this should be the only effort necessary on his part. One Erev Pesach, under the burden of the great expenses of the holiday, this “ish bitachon” suddenly felt immensely overwhelmed, and thought to himself that this time, only once, he would avail himself of the standing offer from the town’s Tzedakah coffers.
With great reserve he approached one of the town’s Tzedakah committee and outlined his needs. Recognizing that this request came from absolute dire need, and having wanted for so long to be of help, they quickly agreed to all of his requests. He was advised to return the next day so as to give them the time to prepare his Pesach needs. The great jubilance of the Tzedakah committee at finally having the opportunity to help one of the town’s most deserving citizens, was matched only by the man’s deep despair. That evening found him in serious emotional and spiritual distress. How could he have allowed himself to weaken his ever solid trust in Hashem? Hadn’t Hashem always helped him until now? Why should this Pesach be any different? He had never in his life taken charity, why should he start now? In his deep regret he began to pray to Hashem that the committee should forget his request for assistance. The rest of the night, he remained awake pleading with Hashem to help him and to cause the committee members to forget him and his privation.
The next morning, not a word was mentioned by anyone about him coming to
receive his Pesach support. This is Yosef. Yosef requested Pharoah’s butler to remember him to Pharoah. Perhaps he could repay the favor of Yosef’s favorable dream interpretations, and arrange his release from prison. But no sooner had he asked the butler to remember him, than he regretted his sudden lapse of trust in Hashem. So he began to pray to Hashem that He should cause the butler to forget the request. And indeed he “did not remember” Yosef. He “forgot him”; just as Yosef had requested of Hashem. It wasn’t until, “Two years later and Pharoah had a dream that he was standing on the banks of the Nile”, that Hashem was ready for Yosef to come out of prison!
Today, since the news of the military strikes on the Iraqi regime, many are glued to their radios and TV sets waiting for the next tidbit of news. But this “dveykus” should be reserved only for Hashem. The comments of non God-fearing news commentators and various expert analysts, can only cause us to decline in our level of trust in Hashem, instead inclining towards the belief that the military or this leader or that party represents our hopes.
Rather we say: “Hashem Hu HaElokim” (1 Kings 8:60). Hashem, representing kindness and mercy, is HaElokim, the one who has the ultimate ability to control the affairs of the world and its inhabitants. Tuning in to a book of Psalms or the Parashat of the Week is an effective tool for reinforcing and maintaining faith and trust in Hashem, and helping to strengthen us spiritually to be able deal with any circumstances that might come our way. I pray that we will soon see the day when there will be no more who call for the destruction of our People, and we and our children will lead the way in ushering in the era of universal peace and knowledge of Hashem.

Great Ideas In The Minds Of Men

R’ Zusha of Anipoli again found himself in debt with the repayment date the next morning, and the resources with which to repay nowhere in sight.
R’ Zusha however, was a Tzaddik of perfect faith. Long ago he had placed himself totally in the hands of the Creater of the World, and he had no need to be concerned.

So R’ Zusha, wanting to further demonstrate to his Creator how perfect his faith and trust were, sat down with a piece of paper. On it he recorded 25 different scenarios in which the money needed to pay back the debt would come his way.
The rest of the evening passed, and R’ Zusha gave the situation no further thought.
The morning came, and no sooner did R’ Zusha finish his morning prayers, than did the required sum manifest itself. But the money came to R’ Zusha, in a 26th way, according to a scenario that he didn’t think to record.
“Oy yoy, oy yoy”, he moaned, thoroughly disappointed with himself. “Is the
Creator of the World limited to the feeble ideas of R’ Zusha!?”