A Light of the World

Life Lessons from the Torah Reading Mikeitz Genesis 41:1–44:17 The Torah portion of Miketz begins with the following verse; "It came to pass at the end of two full years, that Pharaoh was dreaming, and behold, he was standing by the Nile.(Genesis 41:1).The "two years" that came to an end were the years since Joseph spoke to the Cupbearer in the prison cell requesting help for his release. "In another three days, Pharaoh will number you [with the other officers], and he will restore you to your position, and you will place Pharaoh's cup into his hand, according to [your] previous custom, when you were his Cupbearer. But remember me when things go well with you, and please do me a favor and mention me to Pharaoh, and you will get me out of this house. For I was stolen from the land of the Hebrews, and here too, I have done nothing, for which they have put me into the dungeon."( Genesis 40:13-15) Yet we then read the following; But the chief Cupbearer did not remember Joseph, and he forgot him. (ibid:23) Rashi explains on this verse that this forgetfulness resulted from Joseph's dependence on the cupbearer to redeem him., implying that he, Joseph, was not depending on G-d. In the words of Rashi; And he forgot him: afterwards. Because Joseph relied on him to remember him, he was compelled to be confined for two years, as it is said: “Praiseworthy is the man who made Hashem his trust and did not turn to the haughty (Ps. 40:5). One might ask what Joseph’s failure was. Are we not bidden by G-d “to act” in order to bring about G-d's involvement? Our tradition describes that for redemption to occur there has to be an active stepping into destiny. There needs to be an "awaking below" (itaruta dilatata) in order to bring about an "awakening above" (itaruta dile'ela). On the seventh day of Passover the Israelites stood at the edge of the Reed Sea. When the Egyptians were coming from the back and the desert was closing in on the sides, they cried out in fear. “And Moshe said unto the people: Fear ye not, stand still, and see the salvation of Hashem, which He will work for you today; for whereas ye have seen the Egyptians today, ye shall see them again no more forever. Hashem will fight for you, and you shall hold your peace.” (Exodus14:13-14) Yet Hashem wanted more from them: “And Hashem said unto Moshe: Why are you crying out to Me? Speak unto the children of Israel that they go forward.” ( ibid 14:15) The spiritual ingredient which heralded the miracle and tore the sea apart was the fact that the people simply “went forward". So what then would be wrong with Joseph sending the cupbearer out with a message? Yet perhaps the two years were not due to a diminishing in Joseph’s faith. Perhaps it was due the fact that Joseph’s request caused a diminishing of the greatness of G-d in the eyes of the Cupbearer. At first, Joseph reveals to the Cupbearer and the baker the greatness of G-d’s authority; “And they said to him, we have dreamed a dream, and there is no interpreter for it.” Joseph said to them, “Don’t interpretations belong to G-d? Tell [them] to me now.” (Genesis 40:8) Then Joseph places his redemption in the hands of the Cupbearer and by so doing fills the Cupbearer with a sense of self-importance and arrogance. These are feelings that do not allow for an awareness of G-d to blossom. Joseph's extra two years in Prison were less for Joseph’s sake as it was for the Cupbearer. Joseph did not only represent himself in the encounter but he was actually representing G-d. The events and the narrative of Joseph and all of his people were to be a witness to the world.” You are My witnesses," says Hashem” After all is said and done the twists and turns of the journey of this people were meant to bring all mankind back to their Father in Heaven ( Avinu SheBaShamayim) ; As Hashem says in the book of Isaiah; "I Hashem have called you ( the children of Israel) in righteousness, and have taken hold of your hand, and kept you, and set you for a covenant of the people, for a light of the nations (ohr hagoyim)." (Isaiah 42: 6) Note that it says "a light of the nations," not "a light to the nations," as it is usually translated. The declaration is dramatic because it reveals that Hashem is going to use His people whether they are worthy or not, whether they are aware or not and whether they are willing or not. As the prophet isaiah continues to declare You are My witnesses," says Hashem, "and My servant whom I chose," in order that you know and believe Me, and understand that I am He; before Me no G-d was formed and after Me none shall be. I am Hashem, and besides Me there is no Savior. (Isaiah 43:10) All the major events in the life of this people, then, become a clear and dramatic statement from the heavens to the whole world. Listening to those "divine statements" and understanding the hidden subtext will be critical in discovering the hand of G-d in all that occurs and in all that unfolds. This would be true even in the events that are beyond human comprehension. That is the lesson for all of us in the story of Joseph’s imprisonment and release. All things that occur in our life are not meant to push us into asking "Why ( Lamah?)" but rather , "To what purpose (LeMah?)". Joseph achieves that purpose in his own life, “I have heard say of you,” says Pharaoh, “that you can understand a dream to interpret it.” “It is not me,” says Joseph. “G-d shall give Pharaoh a favorable answer.” (ibid 41:15-16) The effect on Pharaoh is noticeable in his declaration to Joseph; “Since G-d has shown you all this,” says Pharaoh to Joseph, “there is none as understanding and wise as you. You shall be over my house, and according to your word shall all my people be ruled; only in the throne will I be greater than you.” (ibid:40) That then is the essential message of Hanukah. We do not take the candles and hand them to everyone on the street. Rather each family places the lights on their window or at their door and those that wish to see, will be able to see and understand, We read in the haftarah in Hanukah the lesson the angel transmits to the prophet Zachariah “And he (the angel) said unto me: ‘What do you see?’ And I said: ‘I behold a menorah all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, yea, seven, to the lamps, which are upon the top thereof; and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.’ And I answered and spoke to the angel that spoke with me, saying: ‘What are these, my lord?’ Then the angel that spoke with me answered and said unto me: ‘Do you not know what these are?’ And I said: ‘No, my lord.’ Then he answered and spoke unto me, saying: ‘This is the word of Hashem unto Zerubbabel, saying: ‘Not by might, nor by power, but by My spirit,’ said Hashem of hosts.” (Zachariah 4:1-6) Military might focuses on the strength of mortals. Such a vision clouds the truth of Hashem's presence. The Hidden hand is missed because ego and arrogance cloud the vision. The light of the menorah is meant to dispel that cloud. “‘Not by might, nor by power, but by My spirit,’ said Hashem of hosts.” “Now therefore, Hashem our G-d, I beseech You, save us out of his (the enemy hand, that all the kingdoms of the earth may know that You are Hashem G-d, and only You.” (2 Kings 19:19) At times the truth of such a responsibility in our individual lives may seem overwhelming, yet it is a simple truth of all who yearn to be the Language of G-d LeRefuat Yehudit bat Golda Yocheved