It is a riveting story. Pharaoh, the king of Egypt, has two dreams, we learn in this week’s Torah por- tion, Miketz.

In the first, Pharaoh sees himself standing over the Nile River, “And, behold, there came up out of the River seven cows, hand- some and fat of flesh and they fed in the reed grass. And, behold, seven other cows came up after them out of the River, ugly and lean of flesh and stood by the other cows upon the bank of the River. And the ugly and lean cows ate up the seven handsome and fat

C)Pharaoh also was amazed by Joseph’s interpretation of the dreams themselves, which none of his own wise men could con- ceive. But Joseph’s interpretation seems simple and obvious: When are cows fat? When there is lots of food. When are they lean? When there’s no food. When is grain fat? When there is a plentiful harvest. When is grain lean? During a time of famine. So why was Pharaoh astonished by Joseph’s rendition of his dreams? And why could no one else conceive of the same interpreta- tion?

D)How did Pharaoh confer upon Joseph the highest position in the land not even knowing if his interpretation will material- ize? Pharaoh’s butler offered the king to in- vite Joseph to explain his dreams because he saw how on target the interpretation of Jo- seph was. Why did the Egyptian king imme- diately appoint Joseph as viceroy without any evidence that this young slave was the right man for the job?

UNITING THE COWS

On Shabbos Parshas Miketz, 27 Kislev, 5734, December 22, 1973, the Lubavitcher Rebbe presented the following possible ex- planation.

The dream experts of Egypt did conceive of Joseph’s interpretation to Pharaoh’s dreams, that seven years of hunger would follow seven years of plenty. Yet they dis- missed this interpretation from their mind because it did not account for one important detail of the dream.

In Pharaoh’s first dream, he saw how the seven ugly and lean cows that came up after the seven handsome cows “stood near the other (fat) cows upon the bank of the River.” There was a moment during which both sets of cows coexisted simultaneously, and only afterward did the lean cows proceed to swal- low the fat cows.

It was this detail of the dream that caused the wise men of Egypt to reject the interpre- tation that Joseph would later offer to Pha- raoh and compelled them to present all types of farfetched explanations.

For how is it possible that plenty and fam- ine should coexist? Either you have fat cows alone or you have lean cows alone, but you can’t have them both together! The seven years of famine cannot be present during the seven years of surplus. Either you have lots of food, or you have no food. But you can’t be both satiated and hungry at the same time. You can’t be wealthy and poor at the same time.

This is where Joseph’s brilliance was dis- played. When Joseph proceeded to tell Pha- raoh how to prepare for the coming famine, he was not offering him unwelcome advice on how to run his country; rather, the advice was part of the interpretation of the dream.

Joseph understood that the coexistence of the two sets of cows in the dream contained the solution to the approaching famine: Dur- ing the years of plenty Egypt must “live” with the consciousness and awareness of the years of famine as though they were already present. Even while enjoying the abundance of the years of plenty, Egypt must experi- ence in its imagination the reality of the up-

coming famine, and each and every day store away food for it. The seven lean cows ought to be very much present and alive in people’s minds and in their behaviors during the era of the seven fat cows. Conversely, if this system was implemented in Egypt, then even during the years of famine the nation would continue enjoying the abundance of the years of plenty. The seven fat cows would be very much present and alive even during the era of the seven lean cows.

This is what impressed Pharaoh so deeply about Joseph’s interpretation.

To begin with, Pharaoh was struck by Jo- seph’s ingenious accounting for that one de- tail of the dream that had evaded all the wise men of Egypt.

But what thrilled him even more was Jo- seph’s demonstration that Pharaoh’s dreams not only contained a prediction of future events, but also offered instructions on how to deal with those events. The dreams did not only portend problems, but also offered solutions.

Many people can tell you all about the pending problems. Joseph’s uniqueness was that within the very dream which predicted the crisis he can perceive the solution.

Do You Need G-d? Do You Have a Real Friend?

The stories of the Torah describe not only physical events that took place at a certain point in history, but also detail metaphysical and timeless tales occurring continuously within the human heart.

The wisdom of Joseph’s presentation to Pharaoh becomes strikingly clear when we reflect on the spiritual message behind the story.

All of us experience cycles of plenty and of famine in our lives. There are times when things are going very well: We are healthy, successful, and comfortable. Often during such times, we fail to invest time and energy to cultivate genuine emotional intimacy with our spouse, to develop real relation- ships with our children, to bond deeply with friends, and to create a sincere bond with G-d. We feel self-sufficient and don’t need anybody in our lives.

Yet when a time of famine arrives, when a crisis erupts (heaven forbid) in our lives we suddenly feel the need to reach out beyond ourselves and connect with our loved ones and with G-d.

But we don’t know how to. Because when we do not nurture our relationships and our inner vulnerability during our years of plen- ty, when the years of famine confront us, we lack the tools we desperately need to survive the crisis.

This is the essence of Joseph’s wisdom: You must never detach the years of plenty from the years of famine. When you experi- ence plenty, do not let it blind your vision and desensitize you from what is important in life. The priorities you cultivate during your “good times” should be of the kind that will sustain you during your challenging times as well.[9] If you are investing your time and energy in things that will prove fu- tile when the climate of your life changes and will not hold you up when challenges

By: Rabbi Y.Y. Jacobson

cows.”
In the second dream, Pharaoh sees seven

come, you might want to re-examine your present choices. Why wait for the day you will have to say, “If I would have only real- ized?”

A POT OF MARGARINE

At the conclusion of every 16-hour work- day in Bergen-Belsen, the block commander liked to have some fun with his Jews. The meal at the end of the day consisted of old dry bread, filthy watery soup and a pot of something like margarine made from vege- table fat.

The margarine was scooped out of a large tub, and after the meal had been distributed and the tub was empty, the commander al- lowed the starving prisoners to jump into the empty tub and lick the remaining margarine from the walls of the tub. The sight of starv- ing Jews licking up bits of margarine pro- vided nightly entertainment for the com- mander and his guards. One prisoner, however, refused to be a part of the com- mander’s show. Though like all the rest he was a withered, starving shadow of a man aged far beyond his years, still, he would never allow himself to scavenge for a lick of margarine.

The other prisoners called him Elijah. In some unspoken way, the others drew strength from Elijah’s refusal to join the frenzy. Then, one night, something hap- pened that seemed to shatter whatever spirit remained in the prisoners.

Elijah cracked. All at once he threw him- self into the greasy vat and furiously rolled around like a crazed beast. And how the commander howled. It was a deep belly laugh of satanic satisfaction. The last of the Jews had been morally broken.

Later, after the guards left and the Jews were in their barracks, Elijah took off his shirt and began to tear it to shreds. The oth- ers looked on in silence. Had Elijah gone mad? He would study the shirt for a mo- ment, carefully looking it over, as if search- ing for some exact location, and then tear that area into a strip. He looked up. His eyes were on fire.

“Do you know what tonight is? Tonight is the first night of Chanukah.”

Elijah studied the shirt again, finding an- other choice spot to tear. A spot he had pur- posely saturated with grease from his rolling in the margarine tub. That night Elijah led the others in the lighting of the Chanukah flames. The wicks came from the strips of his shirt, and the bits of margarine Elijah had furiously scavenged was the oil.

Elijah’s light continues to shine to this very day. For him, even in a time of famine he was sustained by the faith and a fire of the times of plenty.

thin, shriveled ears of grain swallow seven fat ears of grain. None of the wise men of Egypt can offer Pharaoh a satisfactory inter- pretation of his dreams.

Then, the “young Hebrew slave,” Joseph, is summoned from his dungeon to the pal- ace. Joseph interprets the dreams to mean that seven years of plenty, symbolized by the fat cows and fat grain, will be followed by seven years of hunger, reflected by the lean cows and the shriveled ears. The seven years of famine will be so powerful that they will “swallow up” and obliterate any trace of the years of plenty.

Joseph then advises Pharaoh how to deal with the forthcoming crisis[3]: “Now Pha- raoh must seek out a man with insight and wisdom and place him in charge of Egypt. A rationing system will have to be set up over Egypt during the seven years of surplus,” Joseph explains, “in which grain will be stored for the upcoming years of famine.”

Pharaoh is blown away by Joseph’s vision. “Can there be another person who has G-d’s spirit in him as this man does?” Pharaoh asks his advisors. “There is none as under- standing and wise as you,” he says to Jo- seph. “You shall be over my house, and ac- cording to your word shall all my people be ruled; only by the throne will I outrank you.” Joseph is appointed Prime Minister of Egypt. The rest is history.

4 QUESTIONS

The Biblical commentators struggle with four major questions concerning this re- markable story.

A)It is difficult to understand how follow- ing his interpretation of the dreams, Joseph proceeded to give Pharaoh advice on how to deal with the impending famine. How is a freshly liberated slave not scared of offering the king of Egypt, the monarch who ruled a superpower, unsolicited advice? Pharaoh summoned Joseph from the dungeon to in- terpret his dreams, not to become an advisor to the king! Such chutzpah could have even cost him his life.

B)It is clear from the narrative that Pharaoh was thunderstruck by Joseph’s solution to the problem. But one need not be a rocket scientist to suggest that if you have seven years of plenty followed by seven years of famine, you should store food during the time of plenty for the time of hunger. What’s the genius in Joseph’s advice?