To Fergin or Forget
Parshas Miketz
Posted
on December 26, 2024 (5785) By Rabbi Yochanan Zweig | Series: Rabbi
Zweig on the Parsha| Level: Intermediate Beginner
“…seven cows of beautiful appearance and robust flesh…” (41:2)
Pharaoh dreams that as he is standing over the Nile seven
cows “y’fos mareh” – “of beautiful appearance” and “briyos bassar” – “robust
flesh” emerge from the river. Subsequently, seven other cows, ugly and gaunt,
emerge and consume the beautiful and robust cows. Yoseif interprets that the
first seven cows represent seven years of abundance, which are to be followed
by seven years of famine, represented by the second set of cows. Most of the
commentaries see a correlation between the cows and the Egyptian economy. Being
an agricultural society, Egypt’s economic wellbeing is defined in terms of
their livestock; abundance results in well-fed animals while famine results in
malnourished animals.1
However, Rashi chooses
to explain the symbolism in a different manner. Rashi’s comment on the
expression “y’fos mareh” – “of beautiful appearance” is that it alludes to the
years of “sovah”, when people will view each other favorably.2 Clearly, Rashi is teaching that the cows represent the
people and not the livestock owned by the Egyptians. What prompts Rashi to interpret the verse differently than
most of the other commentaries? If, according to Rashi, the
cows represent the people’s attitudes towards one another, how do we interpret
the latter half of the verse “briyos bassar” – “robust flesh”? The term used by
the Torah for the years of plenty is “sova”. Rashi understands
that “sova” does not only refer to abundance, but contentment as well.
Contentment is not gauged by the state of the economy alone; it is a state
of mind. If a person is able to view another’s success favorably, then he
is truly content. Many people have more resources than they will ever need, but
still begrudge others their success. They become so consumed with the success
of others, that they forget their own accomplishments and are therefore unable
to find satisfaction in the fruit of their labor. Therefore, Rashi identifies the “sova gadol” – “a time of
great contentment” as a time when people are able to view each other favorably.
This concept is alluded to by the seven cows “y’fos mareh” – “of beautiful
appearance”. Rashi’s interpretation is corroborated by the comments made by
the Midrash on the end of the verse “vatirenah
b’achu” – “and they were grazing in the marsh”.
The Midrash comments “ahava ve’achva ba’olam” – “it
is a time of love and brotherhood in the world”.3 One
person can view another favorably only if he sees himself in a healthy light.
Self-respect coupled with the ability to gauge ourselves by our own
accomplishments allows us the security to share in the happiness and success of
others. This is alluded to by the description of the cows “briyos bassar” –
“robust flesh”, for they have a healthy disposition. If a person does not have
self-respect and can only gauge his own accomplishments in terms of others’, he
will be forever threatened by their success and therefore never rejoice in his
own.
1.Ramban 41:2 2.Rashi ibid. 3.Bereishis
Rabbah 89:4
Festival of The Reflecting Lights
Parshas Miketz
Posted
on November 30, 2021 (5782) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner
We gaze at the delightful dancing lights as we sit before
the menorah and sing the traditional songs associated with the festival. Many
observe a special ritual of lingering in the delicate radiance of the menorah
lights while reflecting on their sublime message. But what precisely is that
message? What insights are the tiny flames meant to trigger?
Perhaps the very word “reflect” serves as a signpost on our
journey toward internalizing Chanukah’s spiritual treasure. To reflect does not
simply mean to contemplate or ponder. It also means to mirror, or to
reverberate. When we gaze deep into the menorah lights, what we should see is a
genuine reflection of our true selves.
The concept of facing the deeper truth about one’ true self
comes to the fore in this week’s Torah portion, as well. This concept is
embedded in two words that are seemingly out of place with the flow of the
narrative. Yaakov’s sons face Yosef, the Eygptian viceroy, who treats them with
unreasonable hostility. He accuses them of being spies and throws them into
prison, allowing only one of the brothers to return home and prove their
collective innocence by bringing back Binyomin.
Yosef unexpectedly relents a few days later and announces
that the brothers can all return home, except for Shimon who will be detained
until their return.
The Torah records the brothers’ response to Yosef’s
surprising change of heart and generous gesture, as “Vayaasu kein,” and they
did so. The verse gives no further explanation about what the brothers actually
did. Instead the Torah continues to tell us that the brothers immediately
examined their past behavior and severely reproached themselves for not being
sensitive to Yosef’s distress when they sold him into slavery. They now
assumed that their present misfortune was a direct result of their past callous
behavior.
The commentaries explain that Vayaasu kein – ‘they did so’
indicates that Yosef’s brothers followed Yosef’s lead in reevaluating the truth
of their own personal conduct.
As viceroy, Yosef ruled Egypt with complete, undisputed
authority. He was a powerful unchallenged leader who could do whatever he
pleased. From the pedestal of absolute power he decreed that all the brothers
would be imprisoned until proven innocent. Yet, without explanation he backed
down. What was behind this sudden reversal?
Great people recognize that everything that transpires in
life is a message from Heaven that needs to be carefully appraised. The
brothers saw Yosef’s about-face as a clear message from Hashem. If
the all-powerful viceroy could have a change of heart and mind, they too should
reexamine their convictions, especially their firm belief in their innocence.
Even if it involved an ego-bruising realization, it was an
exercise they needed to engage in. “Vayaasu kein” …. Like Yosef, the
brothers pondered their conduct and motives and found them wanting.
The word ‘kein’ means authentic and genuine – a state of
existence in which the external is a perfect reflection of the internal.
When gazing at the light of the menorah we are looking at a
reflection of our inner self and beyond, to our very soul and the G-dliness
within us. Removing the obfuscating presence of our ego and negative character
traits enables the inner glow of the neshama to radiate through the body and
light up its surroundings.
When we gaze at the menorah lights, we are internalizing
the message of Chanukah-to bring the awareness of G-d’s loving hand directing
all aspects of our existence. Hopefully that will lead to take a more inspired
role in our daily lives. All too often, we are too invested in our professed
opinions and public persona to acknowledge our shortcomings.
By letting go of self-justification as did Yosef’s
brothers, and being emotionally honest with ourselves, we will be connecting to
the message of the Chanukah lights, ensuring that they genuinely reflect our
deepest self.
When that self is aligned with the awareness of G-d’s
loving presence in all of life’s dimensions, the Chanukah message will burst
forth and illuminate all the inner and outer shadows of our existence.
Wishing you a delightful and joyful Shabbos Chanukah.
Sincerely,
Rabbi Naftali Reich
No comments:
Post a Comment