This Shabbat we study the Parsha Miketz, meaning “At the end” (Genesis 41:1).  Joseph’s imprisonment in Egypt finally ends when Pharoah dreams of seven fat cows that are swallowed up by seven lean cows, and of seven fat ears of grain swallowed by seven lean ears. Joseph interprets the dreams to mean that seven years of plenty will be followed by seven years of hunger, and advises Pharaoh to store grain during the plentiful years. Pharoah appoints Joseph governor of Egypt. The Parshah goes on to describe the ensuing famine in Egypt; the arrival of Joseph’s brothers – who he recognizes but do not recognize him – and the drama which unfolds between Joseph and his brothers. 

From Chabad.org

The terrible famine brought ten of Jacob’s sons before the viceroy of Egypt to purchase bread. The viceroy, who, unbeknownst to them, was their brother Joseph whom they sold as a slave, accused them of being spies and demanded that they bring their brother Benjamin to Egypt. Before Joseph revealed his identity to his brothers, he framed Benjamin by planting his silver goblet in Benjamin’s bag and charging Benjamin with theft. Judah stood up for Benjamin, requesting that he himself be punished instead of Benjamin. Joseph then revealed his identity to his brothers, and the family was reunited with Joseph in Egypt.

The conventional understanding is that the entire plot of Joseph and his brothers serves to explain how the Jewish people came to live in Egypt and how they eventually became enslaved to the Egyptians. The Kabbalistic reading is precisely the opposite. Every step that Joseph took was, in reality, paving the way, not for the eventual enslavement, but rather for the spiritual fortification of the Jews in exile, which would ultimately lead to the redemption.

From the mystical perspective, in order for their descendants to survive the harsh exile, Joseph’s brothers, who were the heads of the tribes of Israel, had to experience the oppression and accusations of the Egyptian monarch, who was, in truth, their brother in disguise. When the Jewish people, like their ancestors before them, would feel subjected to the Egyptian monarch, they would remember the story of Joseph and realize that there was a deeper reality in play. The oppressive monarch was in reality their “brother,” who would ultimately bring benefit to them. The exile was a process that would refine them and lead them to great material and spiritual wealth.

In addition to physical subjugation, exile also has a spiritual dimension. When we are in exile, we are not in our natural environment. We are living a life that is not consistent with our inner core. Our natural, inherent awareness of G-d and connection to the spirituality of our inner soul is compromised, as our emotions and aspirations are directed exclusively to our physical survival. Joseph empowered the Jewish people to overcome the spiritual numbness that is exile.

From an article by Rabbi Menachem Feldman

Joseph’s brothers called him a dreamer. Jacob chided him for sharing his dreams, but took them seriously. Pharoah called Joseph, “One who knows a dream to interpret it.” Jacob and Pharaoh were both closer to the truth. Joseph was not living in a dream. He was untangling it. But in truth, Joseph stood beyond the dream. So far beyond, he was able to envision all its disparate parts in harmony, as a patchwork of many colors in a single garment. So far beyond, he did not need to run from the dream, because he knew it could not harm him. So far beyond, he was capable of entering the confusion of the dream without losing his vision, rearranging its parts from within. 

Today, we are all Joseph. We must rearrange the dream from within. As you enter the dream each day, enter with divine purpose—to discover G-d in all your ways and make this world His dwelling place. Master the dream from within.

From an article by Rabbi Tzvi Freeman

We must remember Joseph and the events of his life. We must realize that the very idea of confinement is alien to us, because Jewish life is essentially unrestricted. The present era of constraints is undoubtedly only temporary. It is merely a step toward the ultimate goal of illuminating the world, even in its present state of lowliness and galut (exile), with the light of Torah and mitzvot. The fulfillment of this mission will be followed immediately by the final redemption of Moshiach.

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From an article by Rabbi J. Immanuel Schochet

Many unsung heroes and heroines have made an indelible mark of positive difference. One such woman’s name is mentioned briefly in the Torah portion of Mikeitz. “Pharaoh called Joseph’s name Zaphnath-Paneach, and he gave him Osnat, the daughter of Potiphar, priest of On, as a wife. There is a tradition in the Midrash that Osnat was the daughter born to Joseph’s sister, Dina, as the result of her having been raped by Shechem. From that violent incident came forth the holy soul of Osnat, who was destined to be the future wife of the righteous Joseph. 

The Midrash states: “What did [Jacob] do? He wrote the Holy Name upon a golden plate, and suspended it about [Osnat’s] neck and sent her away. She went her way. Everything is revealed before the Holy One, blessed be He, and Michael the angel descended and took her, and brought her down to Egypt to the house of Potiphar; because Osnat was destined to become the wife of Joseph. Now the wife of Potiphar was barren, and [Osnat] grew up with her as a daughter.”

When Joseph became an Egyptian ruler, young women would gaze upon him because he was very handsome. They would toss gifts at Joseph, hoping that he would notice them. Osnat joined these women, removed the amulet from her neck, and tossed it to him. This is how Joseph became aware that Osnat was the granddaughter of Jacob (and Joseph’s niece). They eventually married one another.

Now we are at the midpoint in their life’s narratives. Neither Osnat (a daughter conceived through a heinous act of rape and sent away in shame) nor Joseph (betrayed, sold into slavery and unjustly jailed) could have imagined their future ascent. Who would foresee characters like these being capable of overcoming formidable “emotional baggage,” let alone assuming such illustrious positions? As improbable as it would seem, their inner fortitude and resolve propelled them forward to exalted heights of spiritual achievement.

We admire Joseph and Osnat for not allowing themselves to stay “stuck” in the traumas of their pasts. Instead, they transcended them. From where did this inner strength come? Joseph recognized G-d’s providence in all that had transpired and, therefore, regarded the perpetrators who maligned him as carrying out their Divinely assigned roles.

Joseph was not embittered by his negative circumstances; rather, he saw them through a wider lens. Each experience contributed to a chain of events, eventually positioning Joseph to become the Egyptian leader—second in command to Pharaoh. Subsequently, Joseph fulfilled his purpose in preventing a famine. He forgave his brothers for executing their parts in his descent to Egypt while testing them to ascertain their sincere remorse.

Furthermore, Joseph’s marriage to Osnat vindicated him regarding the false accusations of Osnat’s adoptive mother against his virtue. In allowing their marriage, her adoptive father, Potiphar, conceded to Joseph’s proclaimed innocence. Osnat’s birth and subsequent relocation to Egypt all led to her eventual union with Joseph. Their marriage produced two exemplary sons: Ephraim and Menasheh. Both were raised in exile, outside the pale of Jewish culture. Nevertheless, their parents imbued them with a deep belief in the one G-d of Israel. Although born and bred in Egypt, the effects of that pagan, immoral culture did not permeate their values. Many people bless their sons on Friday night that they should grow up to be as Ephraim and Menasheh—staunch in their identification as proud, practicing Jews. Even while living in a host culture whose values oppose those of our Torah heritage, we can be empowered by their examples.

Like many of us, Osnat was raised in an environment not conducive to Torah values. Her adoptive mother mirrored and modeled the immoral values of Egyptian society. Her father was a pagan priest. Yet despite her upbringing, Osnat revealed and maintained her inner purity. Through her own efforts, she became the suitable life partner for Joseph, who is extolled for his ability to overcome overwhelming temptation. 

The choices we make concerning how to think about and regard our experiences are the strongest indicators of our future achievements. Success and fulfillment are predicated upon how we learn to think. Developing and maintaining a belief in one’s own Divine purpose is paramount to recognizing that Divine providence guides our lives, emboldening us to work purposefully towards revealing and actualizing our own unique inner light.

From an article by Katia Bolotin