As we see from this week's Torah portion, Mikeitz, there are several essential differences between the dreams of Joseph and Pharaoh.
Joseph dreamt that he and his brothers were actively gathering sheaves of grain. Pharaoh, however, was merely a passive bystander, observing the events that transpired around him; any indication of human activity was absent.
Joseph's dreams were in the realm of holiness: G-d bestows His blessings on us as a reward for our labours. A Jew has to work to be worthy of receiving them, just as Joseph was actively involved in binding the sheaves in his dream.
Joseph's dreams were characterized by an upward progression in holiness. In his first dream, Joseph took individual sheaves of grain and bound them together to create a unified whole. This shows an ascent from separateness and division to a higher level of union and oneness.
The subject of Joseph's second dream also represents an ascent. After he had dreamt about earthly matters, sheaves of grain, he dreamt about the sun and moon, celestial matters.
Pharaoh's dreams, by contrast, were characterized by a downward progression. Pharaoh's first dream was about seven cows, the animal kingdom, but his second dream involved a lower category of life, ears of corn. Also, the dreams themselves were descending in nature. The seven healthy cows were followed by seven sick cows that swallowed them up; the seven robust ears of corn were followed by seven blighted ones.
Moreover, the fulfilment of Pharaoh's dreams came about in a descending order. First came the years of plenty, which were followed by a famine of such magnitude that it was as if the years of abundance had never existed. Every detail connected with Pharaoh's dreams was marked by a decrease.
Holiness, the realm of Joseph, is characterized by perpetual ascent: "One must always go up in matters of holiness." Holiness is eternal. Anything that is not holy, the realm of Pharaoh, does not endure, and will only deteriorate and dwindle until there is nothing left.
This contains a practical lesson for every Jew: If we want to merit G-d's blessings, we must work for them, as it states, "If someone tells you he has toiled and found what he was looking for, you may believe him." If a Jew expends the effort he will be more than amply rewarded, and in far greater measure than his actions warrant. The G-dly influence he receives will increase, in an ever-expanding manner.
If, however, a Jew wishes to benefit from G-d's blessings without effort, the influences he receives will be the same type as Pharaoh's: from a source other than holiness. But this type of influence will not last; it will continue to decrease until nothing remains of it at all.
Happy Chanukah!
