Kislev 30, 5780 – December 28, 2019
Torah Reading: Genesis 41:1 – 44:17
Welcome back everyone to this week’s Torah for the Earth audio essay. I’m your host, Charlie Forbes, and this week I will be addressing Parashat Mikeitz, which means “at the end.” This is a reference to the end of Joseph’s time in prison, and the two-year period that has elapsed since the conclusion of the previous parashah. Parashat Mikeitz is the tenth parashah in the annual cycle of Torah readings, and there are a number of themes that link this parashah with Parashat Bereishit – the first parashah – and the holiday of Chanukah. The numbers one and ten are an enumerated grouping in Kabbalistic thinking, which link the “last (and lowest) point of creation [with the] first and essential reason for it.” The Sefer Yetzirah, which is also known as The Book of Formation, states: “The end is enwedged in the beginning,” which is an idea that arises within the interpretation Joseph gives regarding Pharaoh’s dreams. Joseph’s ability to discern the essence of G-d’s message, even amidst the deepest state of exile – even amidst a reality whereby G-d is completely concealed – is categorically linked to the reason G-d originally conceals himself in the physical world. This is also why themes of Parashat Mikeitz are linked to the holiday of Chanukah. The first day of the holiday is celebrated, even though there was enough oil for the menorah in the Temple to burn for a day. In this respect, burning the oil for a day is what ultimately revealed its essential reason – the demonstration of a miracle and the “manifestation of G-d’s will.”
The parashah begins with Pharaoh, who has two dreams. He dreams that seven fat cows emerge from the Nile River and are consumed by seven sickly cows. After waking up, and returning to sleep again, he “dreamt a second time” (41:5) whereby seven healthy ears of grains are swallowed up by seven thin ears of grain. The inability of Pharaoh to get a satisfactory interpretation from any of his advisors finally prompts the Chamberlain of the Cupbearers to mention Joseph – albeit quite disparagingly – and Joseph is brought out of prison to interpret Pharaoh’s dreams. Joseph explains that the seven fat cows represent seven years of plenty and abundance in the land of Egypt, and that the seven sickly cows represent seven years of famine. In (41:33) we read Joseph’s subsequent recommendation to Pharaoh, and he states: “Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt.” Well, Pharaoh decided that this wise man should be Joseph, and Joseph is appointed governor (viceroy) of Egypt to oversee the land and prepare for the coming years of plenty and famine. Joseph also marries Asenath, daughter of Potiphar, which rectifies the previous accusations against him regarding Potiphar’s wife and “vindicate[s] [him] in the eyes of the Egyptians.” Joseph is also given a new name (Zaphenath-paneah) to honor his newly appointed position of authority, which later helps to hide his identity from family. Joseph and Asenath have two sons – Manasseh and Ephraim.
The second half of the parashah is concerned with the period of famine that strikes Egypt and the surrounding region. Ten of Joseph’s brothers are sent by Jacob to Egypt, to purchase grain and this launches a series of interactions between Joseph (who conceals his identity) and his family. On this first trip, down to Egypt, all the brothers – except for Benjamin (who is the youngest son of Jacob, and Joseph’s brother [of Rachel]) – are present, and this prompts Joseph to accuse them of being spies (42:9). After shrewdly inquiring about who the brothers were, and where they were from, Joseph demands that they bring Benjamin down to Egypt to prove who they are, and what their true intentions are. Ramban (this is Moses ben Nahman, otherwise known as Nachmanides) comments that this was also a necessary component to the fulfillment of the first of Joseph’s dreams, where all eleven of his brother would bow down to him. The brothers were sent home with grain and Simeon was chos