Torah

Parshas Mikeitz – G-d is in Control

By: Rav Dov Lipman

The Parsha begins by describing Pharaoh’s dreams. There are a number of questions on the first verse in the Parsha which serves as an introduction to those dreams. First of all, why is the word “mikeitz” used to describe that two years had passed instead of simply saying “achar,” which means “after?” Second, in describing the two years that had passed, the Torah uses the words “Shnasayim yamim.” The word “Shnasayim” means two years. Why, then, why does it say the extra word “yamim” which literally means “days?” Third, while it is not inherently problematic since we all know who Pharaoh is, it seems a bit strange that as the focus of the story shifts to Pharaoh it does not specifically identify him as the “King of Egypt.” Fourth, why does it say “and Pharaoh was dreaming (“choleim”) in the present instead of recording that he dreamt (“chalam”) in the past tense?Finally, why does the introductory verse relate “and behold he was standing next to (‘al’) the Nile” which is an actual part of the dream? Why is that piece of the dream separated from the rest of the dream?

Rashi, in dealing with our first question, quotes Onkelos who teaches that the word “mikeitz” means “at the end” instead of “after.” The Midrash Tanchuma elaborates on this and explains that “mikeitz” contains the word “keitz” which means “an end limit.” G-d had planned a set time for Yosef’s imprisonment. Once that time arrived, G-d put things into motion to set Yosef free beginning with Pharaoh’s dream.

Commentaries including the Bais HaLevi and Chofetz Chayim point to an important lesson taught by this Midrash. Most people learn the Parsha and conclude that Pharaoh had his dreams and this led to Yosef being set free. In reality, it was time for G-d to have Yosef set free because the “keitz” had arrived. Since it was time for Yosef to be freed, G-d gave Pharaoh these dreams thus leading him to call for Yosef. We see now that the dream did not cause Yosef’s release, but, rather, Yosef’s release caused the dream.

The Ohr HaChayim has a completely different approach to explain this word. He begins by questioning the use of the word “Vayehi” – “and it was” – at the beginning of the Parsha. “Vayehi” usually connotes something bad happening yet here something good was transpiring. He explains, among a number of other answers, that the use of the negative “Vayehi” teaches us that the subject of this verse relates to Yosef’s suffering. In fact, the next word is going to reveal why Yosef endured two extra years of incarceration. It was because of “keitz” which he understands alludes to the evil inclination (see Beraishis 6:13 for the connection). Because Yosef gave in to his evil inclination and put his trust in the butler, he remained in jail for the extra two years. (See Rashi to 40:23)

Let us now turn to our second question regarding the superfluous word “yamim.” Rabbeinu Bechaya explains that the word “yamim,” “days,” comes to teach that it was precisely two years from day to the day (hence – “days”) from when the butler was released until this day. Why must we know that it was precisely two years to the day? Presumably, and the Netziv seems to understand it as such, this relates to the point regarding G-d’s precise judgment and His involvement in the world. The decree upon Yosef was for him to be in jail for two years. G-d did not permit him to languish in jail even one day longer than necessary but, on the other hand, his term could not be any shorter.

The difficulty with all of these approaches on a simple “pshat” level is that they make Yosef the focal point of the verse while the Torah, itself, gives no indication that this has anything to do with Yosef.

Let us move on to the last half of the verse and see how it can shed some light on the first half. We asked about the lack of identifying Pharaoh as the King of Egypt. Rabbeinu Bechaya explains that the dream described here was about the Nile. The Nile was the first thing struck by G-d in the Ten Plagues. This began his downfall from being king. Therefore, he is not described as the king. This is a puzzling explanation since it was clearly not this particular Pharaoh who was struck by the Ten Plagues. However, perhaps we can make use of the reasoning behind Rabbeinu Bechaya’s approach. This was, in fact, the beginning of the lessening of this Pharaoh’s power and control. As a result of these dreams, interpretations, and the ensuing famine, he is forced to cede power to Yosef. He could no longer be viewed as a deity in the usual manner that Pharaohs were typically viewed. Thus, he is not referred to as the king.

After describing that he was dreaming (again take note of the present tense), the Torah relates, “and behold he was standing on the Nile.” Why didn’t it say “on the bank of the Nile” as it does elsewhere in the Torah including when Pharaoh relates his dream to Yosef? (41:17) The Netziv, based on the Midrash, explains that Pharaoh was dreaming “about the Nile” trying to determine if he had control over the Nile or if the Nile controlled him. As Rav Hirsch explains, the language “al” which we translated as “on” can mean “concerning.” He dreamt and often thought about the Nile. Rabbeinu Bechaya answers that Pharaoh was dreaming about his dominion over the Nile because of his perspective that he was a god. He dreamt that he was “standing on the Nile” symbolizing his control over it.

Based on all of the above, perhaps we can suggest the following. “Vayehi” does connote something negative – but something negative for Pharaoh. The “keitz,” the end, being captured by the word “Mikeitz,” refers to Pharaoh. How so? The word “yamim,” “days,” is often used in connection with the word “shanim,” years. The most glaring example of this is when Pharaoh asks Yaakov how many were the “days of your lives” and Yaakov answers using the same terminology. (47:8-9) Commentaries explain that “shanim” refers to the quantity of years while “yamim” refers to the quality – how the days within those years were spent. With this understanding, the seemingly extra word, “yamim” could be understood to refer to how those two years were being spent. They were two years filled with days during which something was happening. What was happening?

“And Pharaoh was dreaming and he was standing on the Nile.” Throughout those two years Pharaoh was dreaming as indicated by the use of the present tense. Dreams relate directly to what people think about. This, then, reveals that Pharaoh was consumed with his control over the Nile. He thought he was a god who ruled over that Nile. He was consumed by this issue. G-d determined that this was his “keitz” – it was time for this king’s period of absolute power and deluding the people into thinking he was a god to end. He is just Pharaoh in name as a result of this incident but, in practice, he is no longer the king of Egypt. Then, in the next verse, the Torah begins to describe what he saw in the dreams which ultimately led to his loss of power.

The message we learn from here, which also relates to Chanukah, is very significant. If the world gets to a point where it starts believing in the power of man and tries to remove G-d from the world, G-d must sometimes step in to insure that people remember Him. Since the ultimate goal of Creation is for souls to establish a connection to G-d, the ultimate good, G-d must maintain a presence in this world. If we begin to forget about Him, he makes sure we take notice of Him and sometimes it takes tragedy and suffering for this awareness to sink in. As we recall our miraculous defeat of the man-centered Greek Empire and this story in the Parsha regarding Pharaoh having no choice but to relinquish control, let us remember that we are ultimately nothing without G-d and that the road to true success begins with that understanding.

Additional shiurim from this category can be found in:	Parshat Shavua (Miketz)
Uploaded:	Tuesday, November 20, 2007 by moshe

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Torah

Parshas Mikeitz – G-d is in Control