PARSHAS mIkETZ-CHAnukAH

28 kISLEv 5772 | 24 dECEmBER 2011

Parsha Perspectives

R A B B I A m I n Eum A n

And it was after two years, Pharaoh dreamed (Genesis 41:1) oseph had been imprisoned in Egypt for an extra two years because he put his faith in Pharaohs butler, not solely in G-d (Genesis 40:23, Rashi). Toward the end of his sentence, Pharaoh had a dream and called on Joseph to interpret it. In the blink of an eye, Joseph was whisked from the depths of servitude and disgrace and propelled into the upper echelons of Egyptian society and circles of power.
This story sounds like a fairy tale! How could such a transformation take place and in such a short time? The reference to these two extra years in the same passage as Pharaohs dream seems to convey a deeper connection to the dream than just a chronological one. Rabbi Yitzchak Zev Soloveitchik offers the following explanation. Oftentimes, we see events in the world and wonder why? How could a certain good thing happen to such a bad person, or vice versa? Thoughts such as, I worked so hard, how could I not have succeeded? or Why was my flight late, when I had such an important meeting? surface, frustrating and confusing us. Then it happens a hidden piece of the puzzle emerges, completing the picture. We suddenly see how the seemingly random pieces fit together, how it all makes sense. As human beings, this revelation can only occur in retrospect. But the same cannot be said about G-d, who has no limitations. Events that we may view as coincidence perhaps even as a series of challenging obstacles is not happenstance; it is a step-by-step plan, perfectly calculated and executed. Joseph was not freed from his dark, hopeless prison because Pharaoh had a dream that he was able to interpret. Pharaoh had a dream because G-d decided it was time for Joseph to be freed, and this was the way He orchestrated that his freedom would come about. Lets say youve just finished the best murder mystery ever written. You reread the last chapter over and over, marveling at the way the author brings all the various pieces together, ties up all the loose ends, and gives you a perfect sense of closure. Your friend, seeing how much you are enjoying the book, begs to borrow it. Imagine your surprise when he returns it ten minutes later saying, I read the last chapter, and it was completely unrealistic. I cant understand what you see in this book. We come into this world in the middle of a story. Were here for just a few short chapters, yet we presume that we should be able to understand everything that happens. To us, it may seem impossible for a man to go from the deepest darkness to the most brilliant light in an instant. But G-d is limitless. He can do anything. This Shabbat is also Chanukah, when we commemorate the time when a few kohen-priests with nothing but their faith in G-d were able to topple the

worlds greatest power. In an instant, they emerged from the darkness of persecution to the light of their destined redemption. This year, when you light the Chanukah menorah, pause for just a moment to reflect on your actions. In an instant, with but a flick of the wrist, a dry stick becomes a small but powerful flame, and a few pieces of wax become a glowing beacon of light. Rabbi Neuman can be reached at parsha@partnersintorah.org

word of the week

Pharaoh elevated Joseph to a high position in his government and proclaimed him an avreich. Rashi quotes the Aramaic translation of Onkelos, who explains the word avreich as a composite of the Hebrew av father, and the Aramaic rach king, meaning that Joseph was the kings father, or senior advisor. He also cites an argument between the sages about the meaning of the word avreich. Rabbi Yehudah explains the word as a composite of two Hebrew words, av father and rach young (or soft), so that Pharaoh proclaimed Joseph as being a father of wisdom, even though young in years. Another sage maintains that the word is related to berech knee, and the title describes someone before whom all knees bend. Based on Rabbi Yehudahs interpretation it has become common to refer to a young Torah scholar as an avreich.

table talk
) )

hey, i never knew that

F o r D i s c u s s i o n a r o u n D t h e s h a b b at ta b l e

Bracing for the famine that had struck the entire region, Josephs brothers descended into Egypt to buy grain from the Egyptian stockpiles. When they came before Joseph, who had risen to become the viceroy (second-in-command) in the Egyptian government, he treated them harshly and accused them of being spies. Only after a detailed explanation and a three day stint in prison were they sent on their way. All the time that Joseph was viceroy in Egypt, he did not communicate with his family. All those long years, his father Jacob presumed he was dead. And in the Torah portion this week, when Josephs brothers were traveling back to Jacob, he forfeited a golden opportunity to send word back to his beloved father that he was alive and well forfeiting as well the opportunity to fulfill the mitzvah of honor thy father. What might have been the reason for Josephs silence? Years ago, Joseph dreamt that his brothers would all bow down to him (Genesis 37:9). This dream was very significant; it had inflamed their jealousy and prompted them to sell Joseph into slavery, initiating a chain of events that led to Joseph becoming the viceroy. However, when Josephs brothers bowed to him, making him recall this prophetic dream (Genesis 42:9), Joseph recalled this dream that he dreamt for them. Why was this dream seen as a prophecy concerning the brothers but not Joseph himself?

question for the rabbis

abbi moshe Feinstein (Igros Moshe, Orach Chaim 4:66) rules that there is no legal prohibition in using a non-Hebrew or non-Jewish name, even though it is preferable to use ones Jewish or Hebrew name. Rabbi Yekusiel Yehudah Halberstam (Responsa Divrei Yetziv, Likutim, 102), however, maintains that it is actually forbidden to use a non-Jewish name. He cites a verse in the Torah portion this week as evidence. The verse (Genesis 41:45) states that Pharaoh renamed Joseph Tzaphenat Paaneach, an Egyptian name. Yet, in that same verse, after having been given his new name, the Torah states, and Joseph went out into Egypt, thus indicating that he still referred to himself by his original Hebrew name, Joseph. However, in defense of Rabbi Feinsteins ruling, this does not constitute a definitive proof for two reasons. First, according to many commentaries the name Tzaphenat Paaneach, is actually also Hebrew and therefore would not be relevant to the discussion. Secondly, some commentaries say that it was not a name at all, but a title, and therefore there is nothing surprising about Joseph still being called by his original name.

here is a famous expression in Hebrew: Yeshuas Hashem kheref ayin The salvation of G-d is like the blink of an eye (Pesikta Zutreta, Esther 4:17). In Parshas miketz, after Joseph spent two years in an Egyptian jail, falsely accused of attacking his masters wife, he was quite suddenly freed. And they quickly took him out of the pit, and he shaved and changed his garments and was brought to Pharaoh (Genesis 41:14). In a very short time, Joseph went from being a prisoner to being the equivalent of the prime minister of Egypt. The Sforno comments, This is the way of G-d in all of His salvations; they happen in a moment... as at the Exodus, when the Jews didnt even have time to let their bread rise before they left Egypt, and as will happen in the future [redemption of the Jewish People], where the verse states, Behold, I send my messenger, and he shall prepare the way before me; and the L-rd, whom you seek, shall suddenly come to his Temple... (malachi 3:1).

look who made partner!

Rabbi Eli Gewirtz, National Director Mrs. Shoshana Schwartz, Editor Rabbi Mordechai Becher, Contributor Rabbi Yoav Druyan, Contributor

SARA ZISSI FIXLER , Brooklyn, NY (Partner # 44,130) JOEL KLASS, West Hills, CA JAY MERVIS, Burke, VA LILI SNYDER, Billings, MT ROBERT NORMAN, Tampa, FL RICH GANS, Bergenfield, WNJ MICHAEL SHELLIM, South Orange, NJ MICHAEL SAMUELS, Albuquerque, NM
sign up today:

For information call 800-STUDY-4-2 or email info@parTnerSinTor ah.org

Distributed in UK by phone and Learn (PAL), a division of Partners in Torah

www.partnersintorah.org/signup OR cAll: 1-800-STUDY-4-2

w w w. phon e an DLe arn .org 080 0 055 3276

Making partner has never been this easy!

Study any jewiSh topic over the phone or in perSon with a knowledgeable, carefully Selected perSonal torah trainer.

to post comments on this parsha sheet, visit us at: partnersintorah.org/parsha-partner/miketz5772#comments