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| Parshat Mikkez | |
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| Parshat Mikkez | |
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Parshat Mikkez The parsha shows us how the relationships between Pharaoh and Yosef were established and how Yosef rose to greatness. Pharaoh has a dream and is not satisfied with the common wisdom, and calls Yosef from the local jail to interpret the dream. Yosef insists that he has to explain the theological implications of his special ability. Yosef answered Pharaoh and said: "that is beyond me; Gd will respond to Pharaoh's dilemma" (41 16). It is not clear that Pharaoh understood at this time what Yosef was trying to say. Everyone believed in some sort of divinity, and Yosef was insisting that his position was determined by his belief. Did Pharaoh understand? He doesn't respond to the statement by Yosef, instead he begins to tell him the dream. After hearing the dream, Yosef begins his response and once again (verse 25) points out: "What Gd is doing he has indicated to Pharaoh." Yosef interprets the dream and ends with a word of advice (verse 33): "Let Pharaoh seek out a discerning and wise man and set him over the land of Egypt." After Yosef sets out the plan for reducing the damage of the seven years of famine Pharaoh responds: (verse 38) "Pharaoh said to his servants: Is there another like this one? A person who is imbued with the spirit of Gd?." And again in the next verse (39) "there is no one as discerning and wise as you." Yosef explained that all of his abilities are connected to the fact that Gd is interested in responding to Pharaoh. He, Yosef, is merely a vehicle for the transfer of information. Then Yosef seems to say that now it is important to find a man who is wise to insure the future and it is not clear that the wisdom Yosef speaks of derived necessarily from a special relationship to Gd. At this time Pharaoh says that Yosef is a "man of Gd" but more important that he is "discerning and wise". We know that prophecy, a word which represents a special relationship with the divine, is dependent on personal achievement and ability. The Rambam in the seventh chapter of Yesodei Hatorah makes this clear. For us then, the relationship between the talent Yosef exhibits to interpret the dreams and the special relationship he had with heaven, was dependent on the fact that he had achieved wisdom. The two are necessarily connected, and interrelated. For Pharaoh there is no connection. The fact that Yosef was able to explain the dream is curious, and has nothing to do with the fact that he is wise and able to create a plan that would save the country from famine. After "discovering" Yosef, Pharaoh treats him royally and bestows upon Yosef two different names. The first is avrech (verse 43). Rashi quotes the interpretation of R Yehuda. The word is a combination of two words in Hebrew, av and rach which means that Yosef was wise beyond his years! A name that refers to his "wisdom," his understanding of how to deal with the problems of the famine. The second name he received (verse 45) was zafnat paaneach which means (Rashi) "one who deciphers the cryptic (matters)." Pharaoh gives Yosef two names. One which recognizes his wisdom and the other his ability to interpret the dreams. Neither name indicates that Yosef had a special connection to Gd. This is the reason that the verse says (43) "Pharaoh made him ride in the second chariot." Pharaoh named Yosef and appointed him second in the land, and that did not allow for Yosef acting independently, based on his relationship with Gd. Pharaoh makes his position clear. Yosef interprets dreams and can claim that the ability to interpret the dreams comes from heaven, but he must understand that receiving the appointment of second to Pharaoh includes his special abilities. Pharaoh was mistaken in thinking that he would receive perfect cooperation from Yosef, but he clearly stated what he expected. Gut ShabbosChaim Brovender
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