The dungeon scene, which ended last week’s Parasha, shifts almost instantaneously to a palace, and it is there that the present Parasha opens up. A short phrase acts as a bridge, connecting these two very dissimilar places, yet making it clear that the events happening in the palace are not entirely removed from the afore-mentioned prison cell and its occupants.
And so we read: “At the full end – “miketz” - of two years of days” (literal translation)… "Miketz" signifies here the “full end” (to the very last day) of the two years following the fulfillment of the dreams interpreted correctly by Yoseph, for which he was hoping to be rewarded… “Yet the chief cupbearer did not remember Joseph, but forgot him" (40:23). "Did not remember, but forgot,” is an emphatic and decisive double statement that ended last week’s Parashat Va’yeshev and seemed to seal off Yoseph's fate. Moving on to the next chapter (and Parasha), we find that it begins where the former left off; that is, with dreams. Moreover, Par’oh’s dreams could not have come before the period allotted by YHVH for Yoseph’s prison experience. Thus, the thread connecting the 'dreamer' of this Parasha (Par’oh) to the interpreter of dreams (himself a renowned dreamer, ref. 37: 5 – 10) in last week’s Parasha, begins to unravel. Consequently, that which appears to be the protagonist’s sealed fate takes a sharp and immediate turn, as the times and events of his life are being directed from above (see Ps. 31:15a; Prov. 20:24). Thus it is only when the two years fully expire that change can come about in Yoseph's life circumstances, and as is so often the case, once change sets in, it gathers momentum (ref. 41:14).
In Parashat Miketz we will encounter certain Egyptian names, words, and terms. Although in most cases they are not directly related to the Hebrew language, their Hebrew transliterations happen to have clear meanings. Even if these are mere happenstances or coincidences, they are intriguing!
Let us begin with the king of
Pharaoh, “Par'oh” in Hebrew; a title used for all the kings of
that land, and means a "great house" in Ancient Egyptian.1. Correspondingly, the Hebrew consonants for
this title, p.r.a (pey, resh, ayin), form a word which, according to some
linguists means "leader" (Judges 5:2, "for the leading of
the leader"; also Deut. 32:42). Others disagree, believing it to mean,
"annul, do away with, or unruly," while
it also means the “loosening"or “untying of hair" (e.g. Lev.
13:45; Num. 5:18). Pieced together these images create a picture of disorder; perhaps
even of an unruly, or unscrupulous ruler, which was true of quite a few of the
Pharaohs. In Mishley (Proverbs) 15:32, for example, we read: "He who
neglects discipline despises himself," with the verb for "neglect
" being “pore'ah.” And in chapter 29 of the same book, in verse 18
it says: "Where there is no vision, the people are unrestrained ("unrestrained"
– “yipara”). The consonants P or F (remember, in Hebrew P and F are
signified by the same letter), and R, seem to be common in the ancient Egyptian
tongue – last week we read about Potiphar - and this week we meet Yoseph's
father-in-law whose name is Potiphera (41:45). Later on these consonants will
be found in another well-known Hebrew-Egyptian name. Egypt
As Par'oh continues to endow Yoseph with honor and material wealth, "he had him ride in his second chariot; and they proclaimed before him: "Bow the knee" - or “av'rech” (41:43). “Av'rech” does contain the word for "knee," “berech,” which, as we have seen before (in Parashat Lech Lecha, Gen. 12 – 17, particularly in ref. to chapter 12), is also the root for the verb "to bless." Indeed, Yoseph is a great blessing to the people of
“Av'rech,” however, can also be read as “av-rach,” a "tender
father" (for the same word for “tender,” see Prov. 4:3). In next
week's Parasha, Yoseph will be heard telling his brothers that, "Elohim
made [him] a father to Pharaoh" (45:8). "Tender" in this case
may be pointing to his age (he was 30 at the time, 41:46), while the term
"father" denotes a venerated figure, one whose wisdom and counsel are
relied upon. Par'oh’s respect for Yoseph
is also expressed by the name that he gives him, “Tzafnat Pa'a'ne'ach”
The root tz.f.n is not new to us; we examined it when we looked at the four
directions of the wind (again in Parashat Lech Lecha, 13:14), and found that
this root forms the word for "north," but also for that which is “hidden"
or "stored up." Thus, the man who was kidnapped from Egypt ’s
northern neighbor, fits well the description ascribed to "wise men [who] store
up knowledge" (Pro. 10:14, italics added)… and also food and
provisions. In Ancient Egyptian the two words that make up this name mean, “The
god speaks and he lives.”2 Egypt
In 41:51, 52, mention is made of Yoseph's sons, whose names are explained according to their respective Hebrew meaning. However, these names (also) happen to sound like Egyptian names, which may have been another reason why Yoseph chose them. Let us begin with the name of the youngest, Ephraim, meaning, "multiplicity of fruit" (v. 52). As we can see, the same consonants that we just noted above: P/F and R, make up that name. Obviously, Yoseph did not want to stand out as a foreigner in the land of his benefactors, but at the same time also wished to express his faith in the promise of the multiplication of the seed, that was given to his ancestors. In the blessing and promise to Ya'acov, in 35:11 (Parashat Va’yishalch), Elohim says: "Be fruitful and multiply, a nation and a company of nations shall come from you" (italics added), and likewise in the prayer that Ya'acov prays and blesses Ephraim with, in Parashat Va’ye’chi (ref. 48:4). Thus "fruit" ("pri", of the root p.r.a, pey, resh, hey), is found in this name. It will also be in the title with which Ya’acov will bless Yoseph and confer upon him (again in Parashat Va’yechi) - “ben porat,” that is, "son of fruitfulness" (49:22). Prophetically significant is also the fact that “Ephraim” contains the consonants, e.f.r (alef, pey/fey, resh), forming the word “efer” which means "ashes." Interestingly, the prophet Hoshe’ah (Hosea) describes Yisrael/Ephraim, while in their state of sin, as “smoke from a chimney” (13:3).
Yoseph names his firstborn “Mena'she,” because Elohim had caused him to forget his past (thereby easing his pain of separation from his family, 41:51), since n.sh.h is the root of a verb which means “to forget.” The “sinew of the thigh” which is not eaten by the sons of Yisrael because of the maiming inflicted upon Ya’acov when he fought the “man” at P’niel, is called in Hebrew “gid ha’nasheh” (ref. Gen. 32:32). Some rabbis and commentators are of the opinion that this title for the thigh (exclusively connected with the above-mentioned episode) - “nasheh” - is of the same root as “forgetfulness,” because it was meant as a ‘remembering device.’ That is, by not partaking of what is symbolically a “sinew of forgetfulness,” the Israelites were to remember their Elohim, His commandments, and their own identity. But try hard as the nation may have done, forgetfulness did set in quickly, resulting in dire consequences. Nevertheless, in our Parasha it is evident that forgetfulness and remembering are also subject to YHVH’s sovereignty. Thus, the cupbearer’s forgetfulness (different word in this case than the above n.sh.a., this one is sh.ch.ch – shin, chaf, chet), and subsequent remembrance, are used by YHVH in order to set His plan into motion. Yoseph also makes use of the same verb when interpreting Par’oh’s dream: “But after that seven years of famine will arise, and all the plenty will be forgotten in the
…” (41:30 italics
added). Later on, when Yoseph’s brothers show up and bow down to him, his
recollection leads him to remember his dreams of long ago (42:9). land
Back to Menashe… whose name sounds much like "Moshe" (Moses), which in spite of its Hebrew meaning is most likely also of Egyptian origin, as it was Par’oh’s daughter who gave it to the foundling. Yoseph’s sons names, therefore, which although of significant Hebrew meaning, most likely would not have sounded strange in their environment.
The book of Hoshe'ah (Hosea) deals at great length with the northern
especially with the people of Ephraim. In 13:12, kingdom
of Yisrael 13, in a specific address to
Ephraim, some of the same words, or roots, which we have just encountered, are
repeated. "The iniquity of Ephraim is bound up, his sin is stored up"
- "stored up" is “tzfoona” of the same root which is in
Yoseph's Egyptian name “Tzafnat.” In the following verse (13) mention is made of
the "opening of the womb," literally "the breaking [forth] of
the sons," the word being “mishbar” of the root sh.v/b.r (shin,
vet/bet, resh). The word for "grain" and the verb for "supplying
food" appear many times in our Parasha; both of them are founded in
this very root, which in our story is utilized in the sense of the "breaking"
of hunger or famine, like the breaking of a fast. Yoseph, the one supplying
provender, is called “mashbir.” In Psalm 105: 16, 17 we read
about Yoseph and his mission: “Moreover He called for a famine in the land; He
destroyed all the provision of bread. He sent a man before them -- Joseph --
who was sold as a slave.” “He destroyed all provision” is rendered in the
Hebrew by “shavar” (literally, “broke”) of the afore-mentioned root. Amos
deplores those who do not “grieve for the breaking – or affliction - of
Joseph” (6:6), which in
Hebrew is “shever Yoseph.” It seems that ‘shever’ accompanies Yoseph, both the
man and his descendants, in his/their successes and failures. Back to Hoshe’ah...
In 14:8 we read: “Ephraim
[doubly fruitful], 'What have I to do anymore with idols?' I have heard
and observed him. I am like a green cypress tree; Your fruit
[“pri”] is found in Me" (italics added).
Last week we saw that Yoseph made YHVH's name known in his foreign environs. He certainly continues to do so when standing before the king (41:16, 25). And like Potiphar before him, Par'oh too acknowledges Yoseph's Elohim: "’Can we find a man like this, in whom is the spirit of Elohim?’ So Pharaoh said to Joseph, 'Since Elohim has informed you of all this…'" (41:38, 39).
Par’oh not only acknowledges Yoseph’s Elohim, he also honors Yoseph by having him ride his "second chariot" (41: 43), or “mirkevet ha'mish'neh.” “Mish'neh” is from the root sh.n.h (shin, noon, hey), the primary meaning of which is "to repeat" or "extra." In 43:12 we read that Ya'acov gives his sons “extra” or “double” money to take with them to
, in order
to be prepared for any eventuality. Number two, being a repetition of number
one, is also seen in 41:32, "Now as for the repeating [“hishanot” - of the
same root] of the dream twice…." In
Par'oh's dreams there were two seven-year periods. The word for
"year" is “shana,” being again of the root sh.n.h, (‘that which
repeats itself’ or ‘is repeated’), but its additional meaning is "to
change," as seen for example in Malachi 3:6, "For I, YHVH, do not
change [shaniti], therefore you, O sons of Egypt are not consumed."
Thus, although number two is seemingly a repeat of number one, there is always
bound to be a change, or a difference the second time round, seen by the dual
meaning of this word. Yoseph, for example, who was second only to Par'oh, was
certainly very different from ‘number one’! Israel
Part of Yoseph's advice to Par'oh was to "exact a fifth of the produce… in the seven years of abundance" (41:34). "Exacting a fifth" appears here in verb form, “chimesh.” Number five is “cha'mesh” (ch.m.sh.- chet, mem, shin) in Hebrew, and the verb which stems from it means "to arm" or "to be armed," such as when “YHVH led the people around… and the sons of Israel went up in martial array [“chamushim”=”armed”] from the land of Egypt" (Ex. 13: 18). In the verse following this one, that is in Sh’mot (Exodus) 13:19, mention is made of Yoseph’s request to have his bones brought to the Land. Was it the memory of how Yoseph ‘armed’
that inspired Moshe to use this unique term (“martial array” = “chamushim”) just
before taking Yoseph’s bones? Hence Yoseph's advise to Par'oh, here in verse
34, could be read as, "let Pharaoh arm the land of Egypt in the
seven years of plenty" (italics added). And, having followed Yoseph's wise
and Godly counsel, Par'oh certainly does (in a manner of speaking) arm his
The figure seven, “sheva,” as pertaining to the two seven-year blocks of time, with their abundance on the one hand, and the lack thereof on the other, is repeated time and again in chapter 41. Abundance, or "plenty" appear here as “sova” (ref. vs. 29 ,30 ,31) which we have already noted as meaning "fullness" (as in a full belly), or “satisfaction,” as well as its closeness to the figure seven – sheva. YHVH's precise order within humanity and over nature, as He makes provision for “sova” in the two periods of “sheva,” is evident even in the very words themselves.
When "Ya'acov saw that there was grain [“shever,” referred to above] in
, he said to his sons: 'why
are you staring at one another?'" (42:1). Ya'acov's "seeing"
and his sons' "staring" - are both of the root "to see,"
r.a.ah (resh, alef, hey). But whereas Ya'acov was looking around and was aware
of the situation, his sons were looking at one another, thereby failing to see
the reality about them. This is not the first time that these lads were found busy
examining one another, instead of being attentive and productive. Last week we
read in 37:4: “And when his brothers saw - “va’yir’ou” - that
their father loved him [Yoseph] more than all his brothers, they hated him, and
could not speak peaceably to him” (italics added). Egypt
Yoseph, on the other hand, sees and recognizes his brothers, although he acts as a stranger toward them (ref. 42:7). “Va'yitna'ker” – “he made himself as a stranger” - since “nochri” is “stranger” and “nechar” is a “foreign land,” with the root being n.ch.r (noon, kaf/chaf, resh). However, it is also this very root that forms “nikar,” which means "seen" or "apparent" (the sounds "k" and "ch" are denoted sometimes by the same letter, in this case the letter kaf/chaf). And thus, “to know” or “recognize” is “haker,” a verb we encountered twice in last week's Parasha. The paradoxical meaning imbedded in this root, which is shared both by words pertaining to recognition, and by those which have to do with estrangement is made very real in the scene before us. Yoseph’s recognition of his brothers, on the one hand, and his estrangement from them, on the other, is summed up well by these two verbs (stemming from the one root) – “va'ya'kirem,” - “vayitna'ker.” Thus, seeming opposites are actually two sides of the same coin! This act of estrangement is in fact a tool that Yoseph uses in order to find out more about his brothers, as he desires to become re-acquainted with them and their present disposition.
The brothers return home, yet it is not long before the provisions come to an end. If they are to go down again to the 'land of plenty,' Ya'acov's sons need to convince their father to send their youngest brother, in accordance with the demand of the ‘Egyptian ruler.’ Yehuda, therefore, pleads with Ya’acov: "Send the lad with me… I myself will be surety for him; you may hold me responsible for him. If I do not bring him back to you and set him before you, then let me bear the blame before you for ever" (43:8,9). Yehuda is willing to “guarantee” his brother, or to become an “era'von.” Last week, in Parashat Va’yeshev, we saw Yehuda as he was learning something about the principle of redemption from his daughter-in-law. At the time Tamar used a "pledge," also an “era'von,” in order to force her father-in-law into acknowledging his duty (ref. 38:17, 18). A wiser Yehuda now offers up himself as the pledge or surety, in the process of qualifying for the position of firstborn-redeemer of the family.
is accused of having stolen Yoseph's cup. Yehuda immediately takes
responsibility, albeit a collective one, for his brother. His words "Elohim
has found out the iniquity of your servants" (44:16) lead us to believe
that it is not the alleged crime of stealing to which he was referring. Already
in 42:21, while meeting Yoseph for the first time, the brothers acknowledged
amongst themselves their guilt toward him.
But whereas at that time Yoseph kept quiet, here he puts Yehuda on the
spot, testing him to the utmost: "Far be it from me to do this. The man in
whose possession the cup has been found, he shall be my slave; but as for you,
go up in peace to your father" (44:17).
With this situation unresolved, and portending the worst, the narrator
seals off, leaving us to wonder until the next episode! Egypt
But just before closing, let us examine one more term. When Ya'acov acquiesces and commits Binyamin to the mercy of his brothers, he makes his sons take an offering "to the man" (43:11), in spite of the famine and their own great want. That which is translated as "best produce of the land" is “zimrat ha'aretz.” While “ha'aretz” is "the land" or “the earth,” “zimra” stems from the verb “zamor” (z.m.r., zayin, mem, resh)," to cut off vine branches,” but in many more instances it is "song" or "music." According to the Theological Wordbook of the Old Testament, "the vast majority of occurrences of this verb and its derivatives focus upon praising the Lord; The people of
lift their voices and their instruments to praise their God as long as they
live” (Ps. 104:33; 146:2)3. [Several times this praise is tangibly directed
toward the "name of the Lord” - the "name," as representing YHVH
Himself (Ps. 18:49; 66:4; 135:3)]. What exactly did Ya'acov have in mind when
selecting this particular and uncommon choice of words? Do these words reveal
something that is perhaps beyond what Ya’acov himself was aware of? Is this
alluding to a latter day, when praise will be brought to the ‘man’ (ref. John
19:5), who is the vine (John 15:1, 5), by the ones who are the proverbial
branches? The verb “zamru” (“sing”) is repeated a number of times in T’hilim
(Psalms) 66, and so we read in verse 4: “Kol ha’aretz (the whole earth)…
ye’zamru (“will sing praise”) lach (to you),” echoing the term “zimrat ha’aretz,”
as coined by our father Ya’acov. Israel
1.The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson Publishers,
1979. Peabody, Mass.
3. Theological Wordbook of the Old Testament, vol. 1, R. Laird Harris ed. Moody Press,