Parshat Miketz [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 14 p'sukim - 41:1-14 Let's take that point one step further. In "normal" circumstances, a person in Yosef's position should take steps to get himself out of prison by asking the wine steward (or whomever) to help. But in this case, we can see that the Sar HaMashkim spoke condescendingly about Yosef, calling him a NAAR IVRI. This probably means that he relished the idea that the "Jew boy" relied on him to get out of jail. This, after giving G-d credit for the dream interpretation. We can imagine that in Yosef's particular situation, his asking the Sar HaMashkim for help would not be the right way to go. 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. (Also, the Plagues began on Rosh HaShana, and actual slavery ended then). 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.
Levi - Second Aliya - 24 p'sukim - 41:15-38 There is an impressive list of parallels between the story in this sedra and Megilat Esther. Specifically, in Par'o's treatment of Yosef and Achashverosh's instructions to Haman about how to parade Mordechai through the street. The textual similarities are extensive.
Shlishi - Third Aliya - 14 p'sukim - 41:39-52 Note that Par'o acknowledges that G-d is the source of Yosef's wisdom. Apparently, not all Egyptian rulers had the disdain for the G-d of Israel that a successor of this Par'o had many years later. Although it is worded in the form that a "new king arose who did not know Yosef", we can see that it was also G-d that the new king chose not to know. This phenomenon seems to be repeated in Jewish History. Of relevance to the Chanuka story is the attitude towards G-d and the People of Israel of Alexander the Great com- pared with some of his successors.
R'vi'i - Fourth Aliya - 23 p'sukim - 41:53-42:18 Meanwhile, Yaakov, aware that there is food in Egypt, sends "the brothers" (but not Binyamin) to buy provisions. 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 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". The Baal HaTurim points out that the phrase VAYISHTACHAVU LO, and they (the brothers) bowed to him (Yosef) has the same numeric value (772) as B'CHAN NITKAYEIM HACHALOM, with this, the dream (Yosef's) was actualized. TT adds that VAYITNAKEIR ALEIHEM, And he (Yosef) acted like a stranger to them (the brothers), is also 772. Part of what Yosef did to complete the Divine plan expressed by his dreams, was to hold back in revealing himself for a while. SHEVA SHANIM, 7 years, a significant feature of this episode, is also 772. Numeric 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 G'matriyas of these synonyms being equal 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 When each brother opens his sack, he is frightened to find his money there. They return to Yaakov and report to him what has happened. 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 what he said. His "two sons" refer to two famous descendants of his who DID die - Datan and Aviram. One has to be exceedingly careful of what one says! (Not only did they die in the wake of Korach's rebellion, but even earlier, they are referred to as dead. G-d tells Moshe to return to Egypt because those who were after him had died. Rashi says this means Datan and Aviram, who became poor and were considered as dead - they died twice!) 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.
Shishi - Sixth Aliya - 14 p'sukim - 43:16-29 The brothers bow to Yosef, thus again fulfilling the essence of his dreams (and this time it includes Binyamin). Yosef sees Binyamin, asks about him and blesses him.
Sh'vi'i - Seventh Aliya - 22 p'sukim - 43:30-44:17 (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. He sends the brothers on their way to Canaan, and then sends his "man" after them to accuse them of stealing the cup. The brothers are appalled by the accusation and pledge that if the cup is found with them, the "guilty" party shall be put to death and the others would become slaves to Yosef. Yosef offers to enslave only the guilty one; the others would be free to go. The search reveals that Binyamin has the cup. Yehuda, as spokesman, offers that all should become slaves. Yosef insists that only Binyamin should remain; the others should return to their father. Deja vu all over again! Once again, the brothers can go to Yaakov - without one of Rachel's sons and claim extenuating circumstances. And this time, it would be true! 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. Maftir from second Torah 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 ch. 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.
Haftara - 11 p'sukim -M’lachim Alef 7:40-50 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. In Torah reading for Chanuka, we read about the Mishkan. Between last week's and this week's haftara, we cover the first and second Batei Mikdash. Now, G-d, bring on the 3rd! [The Parshat Miketz Homepage]
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