The Gemara in Megillah (10B) says that the word “vayehi”, and it was, always connotes pain and suffering. Sefer Divrei Yisroel asks why this word is used in this Parshah: “And it was at the end of two years”. What suffering is it referring to? He further asks why the pasuk uses the word “shintayim” for two, rather than the more common word “shtei.”
He answers that the word “shintayim” can indicate “hishtanus”, change.
It is stated (Sefer Tzemach Dovid) that the word “mikeitz” can be an acronym for “tzom, kol, mamon”, fasting, “voice’ (prayer), and money (tzedakah). Thus, it hints to teshuva and good deeds. Chazal say (Sanhedrin 37B) that even if all the times for salvation have passed, redemption is dependent only on these things.
Accordingly, the words “vayehi mikeitz” can be understood to mean that it is “the end” and all times of salvation seem to have passed. This can cause a person to lose hope. It can create a situation of suffering. However, the words “vayehi mikeitz” also mean that teshuva, tefillah and tzedakah can make a “hishtanus”. They can change a situation for the better.
One is Tested According to His Stature:
The pasuk in Iyov (28:3) states: “He made an end to darkness.” The Medrash (Bereishis Rabbah 89:1) states: “Hashem made a time for the world regarding how many years it will be in darkness“.
Sefer Likutei Yehuda quotes an explanation of these words in the name of his grandfather, the Chidushei Harim zy”a.
Hashem never sends a person a test that he cannot pass. He never presents a challenge to a person if it is beyond his ability to overcome. Therefore, greater people are given harder test. Regarding this, the pasuk says that “He made an end to darkness.” The challenges that a person faces are compared to darkness. They make it hard for a person to see the correct path that he should take. The Medrash explains that Hashem places limits on the darkness and He will never test a person in a manner that is too difficult for him. Bigger people are given bigger tests and smaller people are presented with smaller ones, but every test has its limits and no one is challenged in a manner that is too much for him.
Challenges are compared to darkness in the sense that it is only dark at night. Once morning arrives, the light shines through. So too, tests cause temporary darkness but, in the end, they bring a person to great light.
The Proof That it Was a Dream:
The Chida zt”l (Sefer Pnei Dovid) quotes the Nimukei HaRid as asking why in regards to the dream about the cows, it is not stated that “behold, it was a dream”, while these words are used in regards to the dream about the stalks of wheat.
He answers that the dream about the cows was not so unusual. One animal eating another is something found in nature; therefore, it was not clear that it was just a dream and could possibly be explained as something that was actually seen. However, it is naturally impossible for one stalk to eat another stalk. Therefore, this was clearly a dream that had some significance.
Rosh Hashanah Frees The Imprisoned:
The Gemara (Rosh Hashanah 10B) says that Yosef was freed on Rosh Hashanah.
The Chidushei Harim zy”a (quoted in Yalkut Yehuda) asks why it is important to tell us what day it was. He answers that this is meant to be a lesson for all future generations. He explains that “Yosef” is symbolic of the “inner Jew” that is found within us all, and this is what goes free on Rosh Hashanah.
In other words, there are some Jews who are imprisoned within themselves. They are trapped by their yeitzer hara and cannot escape from this jail. Still and all, on Rosh Hashanah, they are able to go free. That is why this month is called “Tishrei”, which has a root of “shari”, free. During this month, everyone can free themselves from their personal prison.
They Grazed With Brotherliness:
Sefer M’Zekeinim Esbonen quotes the tzadik, Rav Hirsch Michel zt”l, as explaining the word “b’acho” (in the marsh) to mean “achvah”, brotherliness. Thus, the pasuk is saying that the cows grazed with achdus. He adds that this why it says that they were of beautiful appearance and healthy – because when there is love and unity, all blessings will be present.
An Unnatural Famine:
Sefer Agrah D’Kallah states that we can see that this famine started in an unnatural way. According to the laws of nature, a famine does not start suddenly. It begins gradually. This time, however, the seven years of famine began without any warning. Right at the beginning of the first year, the hunger started.
This proved that Yosef’s interpretation of the dream was correct and led to his rise to power.
A Brokenhearted Jew in Egypt:
Sefer M’Zekeinim Esbonen writes that Rav Mordechai Chaim of Slonim zy”a related that Rav Yechezkel Hazakein of Kobrin zt”l said the following in the name of the Yesod Ha’avodah of Slonim zy”a:
The pasuk that says that Yaakov saw that there was “shever” in Mitzrayim can be translated to mean that Yaakov saw that there was a Yid with a broken heart in Egypt.
A Tzadik Who Benefits Jews Receives a Kingdom in The World:
The Kedushas Levi zy”a explains that the word “Yosef” can mean “to increase”. He thus explains the pasuk to be saying that if a tzadik increases goodness to the populace of the land, he is given a kingdom to rule over in this world. On the other hand, those people who wish to decrease goodness to other people and only care about themselves will come to lose whatever kingdom they have.
Teshuva for Not Listening to an Older Brother:
The Sanzer Rov zy”a (quoted in Sefer Imrei Tzadikim) notes that the brothers had already admitted they were wrong and had said “we are guilty for (what we did) to our brother.” Why was Reuven still bringing up the fact that he had warned them not to do what they did?
He answers this question by quoting the Gemara (Kesuvos 103A) that teaches us that just like there is an obligation to honor one’s parents, one must also honor an older brother. Accordingly, Reuven was telling his brothers that in addition to their sin of selling Yosef, they also must do teshuva for failing to listen to him, their older brother. In order to cleanse themselves from all sin, they needed to express remorse for this as well.
The Reward for Those Who Give Tzedakah:
The Slonimer Rebbe zy”a (Sefer Divrei Shmuel) states that we see a hint from this verse that if someone opens his wallet to give money to tzedakah, then it will be “by the mouth of his bag )wallet(”, meaning that Hashem will reward him by ensuring that he always has the money that he needs.
The Greatest Honor:
It is well known that the Sanzer Rov zy”a gave away tremendous amounts of money to tzedakah. He gave away whatever he had in his house, and was never left with anything for himself.
It is related (Marbitzei Torah. Mei’Olam Hachasidus, Chelek 1, page 160) that when Rav Yehuda Tzvi Hirsch Eichenstein zt”l married the granddaughter of the Sanzer Rov (he married the daughter of Rav Moshe Ungar zt”l, the son of Rav Mordechai Dovid of Dombrova zy”a and son-in-law of the Sanzer Rov), the Rov asked him to go out and collect money for tzedakah. People were amazed by this and asked how he could tell a chosson in the middle of Sheva Brachos to go out and collect money.
The Rov replied, “A chosson must be treated with a lot of honor. Is there any greater honor than going to collect tzedakah?”
Everyone Has Their Own Burden:
Sefer Likutei Yehuda writes that he heard from his grandfather, the Imrei Emes zy”a in the name of Rav Bunim of Peshischa zy”a that every Jew has his own “pekel”. Everyone has their own bundle of challenges and difficulties that they are going through. In the future, all of the “pekelach” will be mixed together and everyone will be given a choice to take whichever one they want – and every individual will choose his own pekel. Everyone will realize that his challenges were easier for him than anyone else’s would have been. This is hinted to in this verse, where it is stated that “each one’s bundle was in his sack“.
This is as is stated in the Sifrei Mussar that a person should never think that things would be better for him if his circumstances would be different. Rather, every detail of a person’s life is perfect for him. Everything is as it should be. Just like a person shouldn’t say that he’d be able to see better if he has three eyes – as it is obvious that having two eyes is the will of Hashem – so too, one should not think that someone else’s challenges would be better for him than the one’s he has – as whatever Hashem gave him clearly is what is best for him.
