Mikeitz D'var Torah: Delivered by Robbie Apfel, December 20th

How Do Dreams Come True? 

Mikeitz, literally “at the end of” introduces us to Pharaoh : At the end of 2 years Pharaoh the ruler of Egypt had a dream—-standing by the Egyptian god, the Nile river, the source of abundance in that fertile land, 7 fat handsome cows come out of the river to graze on the reeds, followed by 7 repulsive emaciated cows who proceed to eat up the fat cows; he fell back asleep and had a second similar/ reinforcing but puzzling dream with 7 ears of healthy good grain (maybe corn) growing on single stalk followed by 7 scorched ears of grain that proceed to swallow the healthy grain. Some of many commentaries on this parsha say that this had been a recurrent disturbing dream for the past two years, and Pharaoh had asked his advisers for interpretations for all that time but never trusted the seemingly facile interpretations he received. However, these double dreams upon awakening, about the natural world, seemed especially meaningful and disturbing. Pharaoh asked widely for someone to interpret his dreams’ meaning and help him to be a responsible ruler by helping to solve the dreams’ puzzles. He was humbled and troubled enough by the dreams to seek help interpreting them, and strong enough to find help solving the desperate situation the dreams predicted. Pharaoh trusted his loyal cupbearer who recommended Joseph who (two years before) had accurately interpreted the cupbearer’s dream in prison; Pharaoh found what he needed and desired in Joseph. As a good leader, he was open- minded enough to listen to such a relatively insignificant person, and discerning enough to know who was trustworthy. 

Joseph, the Hebrew outsider, then a prisoner for over two years, had already matured considerably from the death threats/ abandonment by his brothers to a pit without water, from being sold into slavery to a team of passing Ishmaelites [or Midianites], to being a slave with responsibilities in master Potiphar’s home, rebuffing Potiphar’s wife’s attempted seduction, thus demonstrating his principles, values, and faith that his G-d was with him. 

In prison, Joseph made a reputation for successfully interpreting the dreams of the baker and cupbearer. In Genesis 40:14-15, when Joseph interpreted the cupbearer’s dream and successfully predicted restoration of his official role, he urged the cupbearer to “... call me to mind when it goes well for you, and keep faith with me: commend me to Pharoah and get me out of this place. For I was taken away from the land of the Hebrews, and here too, I did nothing to consign me to this pit”. (“Bohr” refers to the pit his brothers chose as well as the prison dungeon). That was the first time Joseph told anyone in Egypt how he came to be there, and notably he proclaimed his innocence without blaming his brothers or Potiphar’s wife. His manner implies he had realized his insignificant position, and this newfound humility put him on the road to authentic leadership. The cupbearer remembered Joseph’s request and indeed recommended him to Pharaoh. The prisoner Joseph, out of regard for local customs and respect for the national ruler, cut his hair and dressed in Egyptian garments for the meeting. 

Joseph listened attentively to Pharoah’s dreams, and was thoughtful before offering his interpretation. He humbly and repeatedly says that his interpretation is from his God, and refers to HaShem as the creator of the dreams, the maker of the interpretations, the pathway to implement any dream, and the force by which to bring the dream to reality. He has come a long way from the cocky teenager who at least twice dreamed of power over his brothers and parents; lacking both empathy and tact, he told these dreams to his family, even bothering his father Jacob to whom he was the favored child, the son of Jacob’s most beloved wife Rachel, the boy who was envied and hated by his 10 older brothers. 

Joseph engaged Pharaoh with his respectful thoughtful confident manner and believable interpretation. Also, perhaps Pharaoh was intrigued by Joseph’s God. Pharoah was wise and open enough to this completely unknown person and unknown god. Joseph’s reputation for leadership in prison and Potiphar’s house preceded this encounter. Joseph hinted very cogently that he was the man for the job. We do not know for sure what all went into this successful, mutually rewarding encounter. We do learn that Joseph’s interpretation and implementation averted Pharoah’s worst fears. It’s a win-win situation: Joseph is freed from prison with a gold chain, an Egyptian name Zafeneth Paneah meaning “God Speaks”, promise of a wife, and a high position that fulfilled young Joseph’s earlier (wild) dreams of power and his persistent wish to be reunited with his family. 

In the remainder of the parsha, we learn that for the predicted abundant years, Joseph arranged for food supplies to be stored so that there would be enough to feed the Egyptian and regional populations when famine would occur. Joseph married Asenath and they had two sons. 

Hellenistic sages were disturbed to have Joseph marry a non- Israelite and created a romance legend whereby the two met when he approached the prosperous home of her priest father Potiphara (perhaps the same person as his former master Potiphar) and her parents noticed Asenath was smitten by Joseph’s beauty. The parents saw the spark between the “two young virgins” and suggested they kiss, but Joseph refused to kiss someone who worshipped idols and ate their sacrifices. Asenath went into mourning, repented, flagellated and fasted, and an angel came and converted her to Judaism before Joseph agreed to marry her. A later legend is that Asenath was Joseph’s niece, adopted by the infertile couple Potiphara and his wife, and given to them by the angel of dreams, Gabriel; she was the daughter born of the liaison of Dina and Shechem, who shamed Jacob averted disgrace by marking her with an amulet as a Hebrew baby. 

Joseph named their sons reflecting the pain of his past—-father Jacob’s favoritism and rivalry with his older brothers: Manasseh, the first son means “for God has made me forget all the troubles endured in my father’s house.” His past is not forgotten but is no longer a burden as he is thriving, reflected in the 2nd son’s name Ephraim, from the root for fertile, meaning “for God has made me fruitful in the land of my affliction”. Both sons become tribes of Israel. 

When the famine came after these abundant years, and spread throughout the region beyond Egypt, Joseph is positioned to fulfill his wish for nurturing his extended family, rather than lording his power over them. Back in Canaan, Jacob berates the ten older brothers for sitting around inactive and hungry, says he has learned there is food in Egypt and charges them to go to Egypt and buy food for themselves and their families. They go to Egypt and meet with an unrecognizable Joseph who, by then is the ‘czar’ of provisions. They see him as a person who holds the power to determine their life or death fate. 

Joseph recognizes them as the brothers who made him suffer, and he skillfully but sensitively, reverses roles to make them suffer: he accuses them of being spies; jails them and threatens them with death; and after 3 days tells them to prove they’re not spies only by returning with their youngest brother Benjamin. He returns their money with provisions and binds Simeon as a hostage. Nine brothers return home and report to Jacob who refuses to part with Benjamin, and only relents when Judah swears on his life to make a second roundtrip journey to Egypt with Benjamin, lest they all perish from starvation. On the second visit, they double the silver payment and add gifts for “The Man”. When that man Joseph sees them again with Benjamin, Joseph releases Simeon, washes the brothers’ feet and sends them all to his home to feast. He assures his servant they were not spies. He blesses Benjamin,”God be with you, my son” and excuses himself to weep at this wished-for reunion with his younger brother. Joseph sends them home with more provisions and silver, and hides his own silver goblet in Benjamin’s bag. The servant runs after the brothers asking, “Why did you repay good with evil? Cause my master harm by stealing his goblet that he drinks from and practices divinations with”? The brothers are brought back to Egypt, accused of being thieves, and demanded to leave Benjamin as hostage. Judah pleads on behalf of his brothers, now referring to them by fraternal names rather then just “anashim/ the men” as earlier. Judah tells Joseph about the family situation, the aggrieved father Jacob till weeping for the son (Joseph) “who is no more”, and how Benjamin is now the most beloved son of Jacob’s old age. Only then, having learned of his father’s persistent love and grief, and made all the brothers suffer with fear in addition to famine as they had made him suffer, does Joseph disclose his identity. Jacob, overjoyed to learn that Joseph is alive agrees to move the whole 70 person family to Egypt to reunite with Joseph himself, and all the security Joseph and the good Pharaoh can offer them. As the story will continue in subsequent chapters, the Jewish populace grew, a new Pharaoh who did not regard Joseph and his family arose, Jews were mistreated and forced to work as slaves building the pharaonic monuments,.....leading to the Exodus, and determining the rest of our history. 

We can learn so much from this story, about dreaming, interpreting dreams, and how dreams become reality. Dreams belong to the dreamer and are the sleeper’s version of vision, fantasy, or imagination; what we dream represents our own wishes and fears as we review our lives, relationships, and daily events in our dreams. However, to interpret dreams, the dreamer must reflect and may need to ask assistance from someone wiser and more objective. Dreams are meaningful, and may contain predictive warnings or hopeful outcomes. The ancient belief in the divine origin of dreams still persists; the Mesopotamian dream books of symbols have contemporary equivalents. However, the future of any dream depends upon divine intervention for the dreamer: that is, in Mazel/ good luck (more than merit) or what may seem miraculous like the sudden kindess of a stranger. Also, of course the ability to tenaciously hold onto your wish and vision/work towards it; ability to engage others in your quest; to act with competence and ask for help; collaborate with others. We are not meant to do it all alone! The path is usually bumpy road; suffering may occur and, inevitably, mistakes may be made; such setbacks have to be viewed as learning and growth opportunities rather than times for guilt and self-flagellation with permanent reverses of fortune. Believing everything happens for some reason beyond our own control, maybe according to our genes or family or a divine plan for us, trusting in God’s help, learning from suffering, and collaborating with a wise Pharaoh, Joseph grew and became the effective, and empathic leader and family man he wanted to be ——“not by might and aggression, but with the Divine spirit”, as the Hanukkah Zechariah prophet commands. 

Mikeitz is almost always read on Hanukkah by coincidence of calendars, but also this Haftorah is a similar story. Start with oppressed good guys and end with a triumphant and independent Israel. The Torah today has Pharaoh go from being prisoner of his dreams to constructive results, and Joseph go from prisoner to good ruler. This is the hopeful message of Hanukkah in today’s Haftorah, our hope for this new secular year 2026, and our new month Tevet. May we all have our dreams come true! 

Remember, this is Nehar Shalom, the fulfillment of founding Rabbi Victor Reinstein’s dream of a community stibl and his implementation of that dream with his wife Mieke Verfaille.

Shabbat Shalom, Chag orim sameach, Chodesh tov and MAZEL TOV!