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. A prophet sees only what G-d wants him to see, and understands only that part of a vision that he does see. [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 three days to "think
things over". 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.
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 when 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 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. Deja vu all over again! Once again, the brothers can go to Yaakov - without one of Rachel's sons and claim extenuating circumstances. This sets the stage for the possibility of 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? And this time, it would be easier to do, because they did nothing wrong. 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. There was a period of 12 days during the inauguration of the original Mishkan, when each tribe's leader brought gifts to Chanukat HaMizbei'ach, the dedication of the Altar. The Torah reading for each day of Chanuka corresponds to the NASI of the day from the original "Chanuka" (so to speak). Since there are only 8 days of Chanuka, on the 8th day we read the gifts of day 8, and then we continue with days 9, 10, 11, and 12. Then we read the itemized summary of the gifts, which completes chapter 7 in Bamidbar, the longest chapter in the Torah. Then we add the first 4 p'sukim of B'ha'a'lo't'cha, the portion of Aharon tending the Menora in the Beit HaMikdash. The parallels to the Chanuka story are so strong; this is no far-fetched connection. KAF ACHAT ASARA ZAHAV M’LEI’A K’TORET. "One gold spoon of 10 measures of gold, filled with incense." The letters of this 12-times repeated pasuk review the laws of Chanuka lights, in the form of RASHEI TEIVOT. KAF-PACHOT = the Chanukiya may be displayed only less than 20 Amot above the ground. ALEF-CHET TADLIK - Light 1 to 8 (according to the ruling of Beit Hillel). AD SHETICHLEH REGEL HASHUK (until the footfall leaves the market place (i.e public areas, the streets). Z'MANA HAKOCHAVIM B'TZEITAM, the time is with stars out. MITZVA L'HADLIK EITZEL HAPETACH, it is proper to light near the door. KAROV TEFACH ROCHAV TADLIK, light within a fist-width of the doorpost, and preferably across the width of the doorway. (Chanukiya on the left; Mezuza on the right.)
Actually, the haftara is more common than it would seem, since it is also the haftara of Vayaqhel - sometimes. The Haftara tells us of the special Menorahs (10 additional ones) that Shlomo HaMelech had made. They flanked the "original" Menora in the first Beit HaMikdash. The focus on the Menora reminds us of the Chanuka story, and that is why we read this Haftara. Between last week and this, we cover the first and second Batei Mikdash. Now, G-d, bring on the 3rd! [The Parshat
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