Parshios Miketz & Chanukah

To Fergin or Forget

By Rabbi Yochanan Zweig

TO FERGIN OR FORGET

"...seven cows of beautiful appearance and robust flesh." (41:2)

Pharaoh dreams that as he is standing over the Nile seven cows "y'fos mareh" - "of beautiful appearance" and "briyos bassar" - "robust flesh" emerge from the river. Subsequently, seven other cows, ugly and gaunt, emerge and consume the beautiful and robust cows. Yoseif interprets that the first seven cows represent seven years of abundance, which are to be followed by seven years of famine, represented by the second set of cows. Most of the commentaries see a correlation between the cows and the Egyptian economy. Being an agricultural society, Egypt's economic wellbeing is defined in terms of their livestock; abundance results in well-fed animals while famine results in malnourished animals.¹ However, Rashi chooses to explain the symbolism in a different manner. Rashi's comment on the expression "y'fos mareh" - "of beautiful appearance" is that it alludes to the years of "sovah", when people will view each other favorably. ² Clearly, Rashi is teachi ng that the cows represent the people and not the livestock owned by the Egyptians. What prompts Rashi to interpret the verse differently than most of the other commentaries? If, according to Rashi, the cows represent the people's attitudes towards one another, how do we interpret the latter half of the verse "briyos bassar" - "robust flesh"?

The term used by the Torah for the years of plenty is "sovah". Rashi understands that "sova" does not only refer to abundance, but contentment as well. Contentment is not gauged by the state of the economy alone; it is a state of mind. If a person is able to view another's success favorably, then he is truly content. Many people have more resources than they will ever need, but still begrudge others their success. They become so consumed with the success of others, that they forget their own accomplishments and are therefore unable to find satisfaction in the fruit of their labor.

Therefore, Rashi identifies the "sovah gadol" - "a time of great contentment" as a time when people are able to view each other favorably. This concept is alluded to by the seven cows "y'fos mareh" - "of beautiful appearance". Rashi's interpretation is corroborated by the comments made by the Midrash on the end of the verse "vatirenah b'achu" - "and they were grazing in the marsh". The Midrash comments "ahava ve'achva ba'olam" - "it is a time of love and brotherhood in the world".³

One person can view another favorably only if he sees himself in a healthy light. Self-respect coupled with the ability to gauge ourselves by our own accomplishments allows us the security to share in the happiness and success of others. This is alluded to by the description of the cows "briyos bassar" - "robust flesh", for they have a healthy disposition. If a person does not have self-respect and an appreciation for his own self-worth , can only gauge his own accomplishments in terms of others. He will be forever threatened by their success and therefore never rejoice in his own. 1. Ramban 41:2 2. Rashi ibid. 3. Bereishis Rabbah 89:4

A SUPERFICIAL LIGHT

During the festival of Chanukah we insert into the Shemoneh Esrai a special declaration of thanks to Hashem. The main emphasis of this prayer, the "al hanisim", is the expression of gratitude for the Maccabees' miraculous military victory over their Syrian-Greek foes.

Careful analysis of the text of the prayer reveals phrases which require further elaboration. The text states "You in Your great mercy stood up for them in their time of distress. You took up their grievance, judged their claim and avenged their wrong. You delivered the strong into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, the wanton into the hands of those who study Your Torah." The miracle of delivering the strong into the hands of the weak and the many into the hands of the few is self-evident. What is the miracle regarding delivering the impure into the hands of the pure, the wicked into the hands of the righteous and the wanton into the hands of those who study Torah?

In Tehillim there is a verse that states "Tashes choshech vihi layla bo tirmos kol chayso ya'ar" - "You make darkness and it is night in which every forest beast stirs".¹ The Talmud explains that "the forest beast" referred to in the verse alludes to the forces of evil in this world. Hashem allows forces of evil to maintain a stronghold in the world during a time of darkness, i.e. a time devoid of spirituality.² During such a time, the scale of good and evil is tipped overwhelmingly in favor of evil.

In the description of Creation, the verse relates that the earth was "tohu vavohu" - astonishingly empty, "vechoshech al pnei tehom" - with darkness upon the surface of the deep.³ The Midrash comments that the Torah is alluding to the four exiles to which Bnei Yisroel were subjected; "tohu" refers to the exile in Bavel, "vohu" refers to the exile in Madai, "choshech" refers to the exile in Yavan (Greece) and "tehom" refers to the exile Edom.⁴ The Greeks, who illuminated the world with new sciences and philosophies, are characterized as "choshech" - "darkness", for all of their advancements were bereft of spirituality and were used in an attempt to eradicate the last vestiges of spirituality from Bnei Yisroel.

It was at this time of darkness that the forces of evil and those who represent them were at their strongest. Therefore, we express our gratitude for the miracle that the pure and righteous were able overcome the representatives of evil, the impure and wicked, who were imbued with the overwhelming strength that should have made their defeat an impossibility. It is only due to the grace of Hashem that those who should have been vanquished were able to rise up and prevail.