Kohen - First Aliya - 14 p'sukim - 41:1-14 Par'o has two dreams - 7 emaciated cows consuming 7 fat cows without showing the effect of their "meal", and 7 scorched ears of grain consuming 7 fat, good ears. These dreams upset him very much. He summons his counselors who fail to ease his mood with their unsatisfactory interpretations. The wine steward remembers Yosef and approaches Par'o with his story. "With us there was this Jewish kid..." Par'o orders Yosef's removal from prison and Yosef is prepared to meet Par'o. [SDT] Rashi points out (actually, he curses) that wicked people, even when they are acknowledging good that was done on their behalf, will belittle those to whom they owe a debt of gratitude. The Wine Steward refers to Yosef as a NA'AR (connotation of a fool), IVRI (a foreigner who doesn't belong amongst us), EVED (a slave unworthy of leadership). [SDT] There is a Tradition that Yosef was "remembered" on Rosh HaShana and removed from prison to the palace of the king. What happened to Yosef was part of the Divine Plan for enslavement and subsequent redemption of Bnei Yisrael. Perhaps, this gives Rosh HaShana one of its claims to be called ZEICHER LI'TZI'AT MITZRAYIM, commemorative of the Exodus, as we say in Kiddush. [SDT] When Yosef was brought before Par'o, the Torah tells us that he shaved. Rashi says that it was a sign of respect to royalty. Some say that Yosef was a NAZIR, and he did not drink wine or cut his hair. Nonetheless, he shaved for Par'o.
Meanwhile, Yaakov, aware that there is food in Egypt, sends "the brothers" to buy provisions. (Only Binyamin remains at home.) [SDT] The Torah says that Yaakov SAW that there was plenty... Rashi asks: What is the meaning of SAW; would not HEARD be more accurate? Rashi answers that Yaakov SAW in a prophetic-like vision that there was plenty in Egypt. Rashi adds that this was not full, clear prophecy, as Yaakov still did not SEE that Yosef was on the scene. [SDT] The Gemara in Taanit says that Yaakov and family were still well-supplied with food at this stage in the famine. Yet he sent them to Egypt, rather than inflame the jealousy of others. When others have not, it is improper to flaunt what you have. Yosef sees his brothers, recognizes them, (they do not recognize him,) and remembers his dreams. He treats them harshly and accuses them of being spies. They deny the charges and tell Yosef of their family history and honorable intentions. [SDT] Rashi says that the brothers (unknowingly) uttered a true, prophetic statement saying "we are all the sons of one man". Consciously, they were talking about themselves. But the statement is very true when Yosef is included - We are ALL... Yosef proposes a test of their sincerity - they must bring their younger brother down to him. He locks them up for 3 days to "think things over". [SDT] B'ZOT - with this you shall be tested. Yosef said that the children of Israel will be tested B'ZOT. B'ZOT = 2+7+1+400 = 408. The three major "tools" to achieve forgiveness from G-d are T'FILA, T'SHUVA, TZEDAKA. This is what we say in Musaf of Rosh HaShana and Yom Kippur. Some machzorim have another set of words printed above these three. They are not said, but they are there. Prayer = KOL (voice). Repentance is aided by TZOM (fasting). And TZEDAKA is performed with MAMON (money). Each of these three words is numerically equal to 136. 100+6+30 = 90+6+40 = 40+40+6+50. The identical G'matriya of the synonyms speaks of an equality of significance in the quest for Divine forgiveness. Add them up and you find 136+136+136 = 408. B'ZOT TIBACHEINU - This is how we are tested - with Prayer, Repentance, and Acts of Kindness are the Children of Israel tested.
Chamishi - Fifth Aliya - 35 p'sukim -
42:19-43:15 Yaakov laments the loss of Yosef and now Shimon and announces that he will not risk losing Binyamin as well. He refuses to permit his sons to return to Egypt, in spite of (or because of) Reuven's ridiculous suggestion that his own sons be put to death if anything happens to Binyamin. [SDT] The Gemara says that the curse of a wise (righteous?) person, even made conditional, comes true (in some way or other). Reuven offered that his sons should die if Binyamin is not returned. The offer was refused. Binyamin did return to his father. Nonetheless, Reuven said something he should not have said. His "two sons" are seen as referring to two famous descendants of Reuven who DID die - Datan and Aviram. One has to be exceedingly careful of what one says! The famine in Canaan intensifies and Yaakov finally agrees to entrust Binyamin into the hands of Yehuda for the return trip to Egypt. Yaakov gives them twice as much money as they will need and sends gifts of the finest spices to the "Egyptian leader". Yaakov blesses his sons; they return to Egypt and present themselves to Yosef.
The brothers bow to Yosef, thus fulfilling the essence of his dreams. Yosef sees Binyamin, asks about him and blesses him. Yosef is having a hard time controlling his emotions. He cries in private again, washes his face and returns to the brothers. At the dinner he seats his brothers in age order (which alarms them - "How could he know?"). He gives them gifts, more to Binyamin. (Yosef was creating the potential for jealousy so that the brothers would be put into a similar situation as previously. This sets the stage for "complete" repentance.) He next orders that food and their money be put into their respective sacks and that his (Yosef's) special cup be placed among Binyamin's baggage. Once again, the brothers can go to Yaakov - without one of Rachel's sons and claim extenuating circumstances. The potential for real T'shuva. Will the brothers see this as an opportunity to save themselves and claim that they were powerless to do anything, or will they stand up to this enigmatic ruler of Egypt and be prepared to fight for Binyamin. In classic "cliffhanger" style, the parsha ends with this question. One must stay tuned to the same station, same time next week, for the answer.
Minimum Torah reading portion is 3 p'sukim, and that is why we do not read Shabbat's Musaf on a weekly basis. Since the 2 Shabbat p'sukim are followed by the five that deal with Rosh Chodesh, both portions are read for the Maftir on Shabbat Rosh Chodesh. Notice that the Musaf of Shabbat is an expanded version of the weekday sacrifices and Rosh Chodesh's Musaf is like those of the Chagim. Makes sense when you think about it. Six days... and on the 7th - Shabbat is one of the days of the week and the unique one among them. The Chagim belong to the Jewish calendar, which is based on the months and Rosh Chodesh. After the reading in the second Torah, the third Torah is placed next to it and the CHATZI KADDISH is said. Then the second is rolled and "dressed" and the Maftir is called to the third Torah. Maftir - 6 p'sukim - Bamidbar 7:18-23
The opening words of the Haftara are G-d's promise to dwell among us. This is the purpose of having built the Mishkan and the Beit HaMikdash in the first place, and this is the purpose of rededicating it, as was done on Chanuka. The Haftara contains the vision of olive oil miraculously flowint into the gold menora flanked by olive trees. This vision is the basis of the emblem of the State of Israel. This is particularly significant in light of the interpretation of the vision. The message to the king, to Jewish leaders in general, is that our success is not measured by might and power, but rather by the spirit of G-d. This was an important message for the Chashmona'im and it remains a vital message for the leaders of the modern State of Israel. The Haftara is "borrowed" from B'ha'alo't'cha, the Menora being the obvious connection. Chanuka has parallels throughout history. [The Miketz Homepage]
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