מקץ
Dedicate a Shiur in Parshas Mikeitz
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42 shiurim for Parshas Mikeitz
How could seven years of abundance lead to satisfaction rather than increased jealousy? Rashi describes the fat cows as looking kindly at each other, representing people who weren't jealous during prosperity. Yosef's chimesh system focused everyone on earning their existence to survive the famine, eliminating jealousy by shifting focus from comparing possessions to accomplishing survival goals.
Why does the Torah emphasize how Pharaoh's cows looked at each other? The shiur uncovers a profound yesod: "yefos mareh" doesn't describe physical appearance but rather the people's ayin tovah during prosperity—their ability to look kindly at others' success. This national character trait was essential for Pharaoh's tax and redistribution system to work, and explains why Yosef's interpretation included a practical solution.
How does satisfaction differ from abundance? Rashi's interpretation of Pharaoh's dream reveals that "yefos mar'eh" means the cows looked kindly at each other—defining satisfaction as the ability to be happy for another's success. This challenges Western civilization's competitive ethos, which the Greeks brought and Chanukah commemorates our victory over.
Why did Rochel take Lavan's terafim, and why did the brothers accuse Binyamin of being "ganav ben ganav"? The standard answer—separating Lavan from idolatry—faces four serious problems. The shiur offers a new reading: Rochel took the terafim as a bargaining chip to negotiate with a dangerous father-in-law, and the brothers thought Binyamin did the same with Yosef's goblet.
Why did Rochel take Lavan's Teraphim? The standard answer—to separate him from idolatry—doesn't explain why she kept them instead of destroying them, nor why the brothers called Binyamin "ganav ben ganav." The shiur proposes Rochel took them as a negotiating tool against Lavan's violent threats, and the brothers thought Binyamin did the same with Yosef's goblet.
Why does the Sar Hamashkim open with "my sins I remember today" when speaking to Pharaoh? The Rambam's law that we must re-confess sins every Yom Kippur—even if we haven't repeated them—reveals a fundamental principle: forgiveness is never earned entitlement but always divine kindness. The Sar Hamashkim models this by acknowledging that Pharaoh's pardon was pure grace, not a right he deserved.
What does "seven years of plenty" actually mean? Rabbi Zweig reveals that Yosef's interpretation hinged on seven years of satisfaction—Hashem miraculously made people not begrudge each other. This created a welcoming Egypt for Jewish arrival while preventing early assimilation. The shiur connects this to Chanukah's war against Greek competitive values and explains why we make Shehecheyanu on someone else's menorah.
Why must we re-confess sins on Yom Kippur even when we haven't repeated them? The Rambam's requirement reveals a fundamental principle: forgiveness is never earned or deserved, but always remains an act of Divine kindness. The Sar Mashkim's repeated mention of his sins to Pharaoh models this attitude—recognizing that being pardoned doesn't mean one merited the pardon.
Why does Pharaoh dream of standing on water, seemingly violating the Gemara's principle that dreams contain impossible elements? The shiur develops a yesod that this was the devarim beteilim—an illusion of deity that God deliberately planted in Pharaoh. This divine delusion of godhood was essential for Pharaoh to refuse Hashem's command repeatedly, enabling the ten plagues that were the predetermined goal of the Egyptian exile.
Why does Pharaoh's dream show him standing on water, violating the Gemara's rule that dreams contain impossible elements? The shiur explains that this was the devarim beteilim—idle content—of the dream: Pharaoh's false self-perception as a deity. This delusion was divinely orchestrated to ensure Pharaoh would refuse Moshe repeatedly, enabling the ten plagues foretold in the Bris Bein HaBesarim.
Why does Rashi insist Pharaoh's dream foretold seven years of *satisfaction* rather than abundance? The shiur unpacks the idea that plenty without satisfaction breeds greed, competition, and theft. Real satisfaction is measured by our ability to rejoice in others' success and give generously—a message for the world economy, Chanukah, and Jewish charity today.
Why does Rashi translate "brios malios" as the cows looking kindly at each other, rather than simply appearing healthy? The shiur reveals that the pasuk describes not seven years of plenty but seven years of "sova" (satisfaction). True satisfaction is measured by whether you're happy for another's success—and without this satisfaction, Yosef's plan to store grain for the famine would have been impossible.
Why do the brothers offer themselves as slaves when Yosef demands only Binyamin? The shiur develops the concept that slavery for theft serves two distinct functions in Jewish law: as punishment (forcing the thief into dependency) and as compensation (working off the debt). The brothers propose collective slavery to accelerate payment, while Yosef insists on slavery as pure punishment—explaining both the strange negotiation and Yehuda's subsequent anger.
Why does Ner Chanukah allow us to make a bracha on someone else's mitzvah performance? Rashi's reading of Yosef's dream—where "beautiful cows" means cows that gazed kindly at each other—reveals that the seven years of "savah" were years of emotional satisfaction, not merely plenty. True satisfaction is measured by our ability to rejoice in another's success, the antithesis of Greek competitive culture and the essence of Chanukah's victory.
Why did Yosef demand the Egyptians circumcise themselves during the famine? Rashi reveals the seven "good" years were about psychological satisfaction—people looked kindly at each other—not just abundance. The seven "bad" years brought both scarcity and begrudging resentment. Yosef's decree targeted narcissism: circumcision symbolizes limiting self-gratification, enabling society to share resources rather than collapse into hostility.
Why does Yosef interpret Pharaoh's dreams as seven years of "satisfaction" rather than merely "plenty"? Rashi reveals that the fat cows symbolize people looking kindly at each other—psychological contentment, not just economic abundance. The lesson: true satisfaction means not begrudging others, a principle that counters Greek competitive philosophy and forms the core message of Chanukah.
What does it mean to have a "good name"—won't that lead to unhealthy concern over what others think? The shiur develops the principle that Keser Shem Tov means becoming a role model whose actions inspire others to discover their own potential, not seeking validation from others' opinions. This is symbolized by the menorah, whose light illuminates outward, and represents the Torah's rejection of Greek individualism.
How do we know if we're acting morally or just justifying ourselves? Using Yosef's response to Potiphar's wife, the shiur develops a test: if your action makes you a better person, it's moral; if it degrades your character, it's not—no matter how you rationalize it. This yesod reframes both the Holocaust (martyrdom without vengeance) and Chanukah (13 Hasmoneans fighting 20,000 Greeks purely for Kiddush Hashem, with zero expectation of survival).
What does satisfaction truly mean? Drawing on Rashi's interpretation of Pharaoh's dream in Parshas Mikeitz, the shiur reveals that the seven "good-looking" cows signify not just plenty but satisfaction—measured by people looking kindly at each other's success. True satisfaction is tested by one's ability to leave over and rejoice in another's blessing, the antithesis of Greek competitive culture and the essence of Chanukah's victory.
Why did Yaakov reject Reuven's guarantee but accept Yehuda's? Reuven offered consequences ("Kill my sons if I fail"), while Yehuda made a personal commitment ("Anochi e'ervenu—I guarantee him"). The shiur distinguishes obligation from consequence-driven behavior and argues that true relationships—from marriage to Sinai—are built on internal commitment, not external enforcement. Yehuda's name, rooted in "hapa'am odeh," reflects this principle: todah is not payment but self-obligation to Hashem.
What does it mean that Egypt enjoyed seven years of "sava," satisfaction? Rashi teaches that satisfaction isn't measured by abundance but by how kindly people look at each other's success. The shiur develops this principle as the core message of Chanukah—rejecting Greek competitive values and measuring ourselves only against our own potential, not others.
When the brothers recognize their guilt for selling Yosef, why does Reuven respond with seeming self-righteousness? The shiur argues that Reuven teaches a deeper level of teshuvah: responsibility isn't just about not carrying out a wrong act—it's about whether we had a better way. When someone hurts us, do we react to vindicate our pain, or do we help them address their underlying problem?
What does it mean to be truly satisfied? Rashi's interpretation of Pharaoh's dream reveals that satisfaction isn't measured by how much you have, but by whether you begrudge what others have. The shiur explores the character traits of ayin tovah (a good eye) and ayin ra (a bad eye), showing that Chanukah's unique berachah on seeing another's menorah celebrates freedom from the Greek culture of competition.
Why did Yaakov accept Yehuda's guarantee but reject Reuven's offer to kill his own sons? Reuven set consequences for failure, willing to try hard but not risk certain death. Yehuda guaranteed success itself—understanding that when acting purely l'shem Shamayim as Hashem's extension, not for personal reward, the mission must succeed. This yesod of Shevet Levi explains Chanukah's victory and the Rambam's guarantee that soldiers fighting l'shem Shamayim won't be harmed.
Why do Pharaoh's "beautiful" cows symbolize satisfaction rather than just plenty? Rashi teaches that true satisfaction—sovah—is measured by whether you can rejoice in others' success. The shiur develops a foundational principle: measuring yourself against others breeds resentment; measuring yourself against your own potential produces genuine happiness and enables you to beam at someone else's simcha.
Why didn't Yosef's brothers recognize him despite his distinctive voice? The shiur explores the deeper meaning of "haker" (recognition) beyond mere identification—seeing who someone truly is versus being locked into a first impression. Yehuda's "haker na" to his father parallels Tamar's words to him, teaching that before judging others, one must first recognize one's own character and potential for growth.
Why did Yaakov tell his sons "Lamah tisra'u" — not to display even a perutah (minimal amount) when going to Egypt during the famine? The shiur explores whether this is about sensitivity to hunger, avoiding displaying wealth, or a deeper message about whether success should be shown as proof that righteousness brings blessing. The discussion raises the question of when it's appropriate to demonstrate that following Torah leads to prosperity.
Why does Yaakov tell his sons not to appear wealthy when traveling to Egypt during the famine? The shiur argues that Yaakov's concern was not about flaunting wealth to hungry neighbors, but about displaying their connection to Eretz Yisrael. Showing abundance would signal that the land belongs to them—provoking Eisav and Yishmael, who also claim inheritance from Avrohom. The brothers thought success demonstrates Divine reward; Yaakov saw it as flaunting a contested inheritance.
Why did Yosef require circumcision, confiscate all wealth, and nationalize Egypt's land during the famine? The shiur develops a psychological reading of Pharaoh's two dreams—cows representing people's emotional state, sheaves representing economics—showing that Yosef engineered a transition from pleasure-driven prosperity to purpose-driven security. His policies addressed not just food scarcity but the nation's psychological crisis.
Why did Yaakov warn his sons against displaying wealth or going together as a group due to ayin hara, yet they descended to Egypt all ten together? The shiur develops that the brothers were not going primarily for food—90% of their mission was searching for Yosef. They understood that the famine might trigger the 210-year Egyptian exile foretold in the Bris Bein HaBesarim, and retrieving Yosef could delay this decree. For such a cosmic purpose, they were willing to risk the dangers of ayin hara.
Why does the Torah celebrate Chanukah's minor miracle of oil burning eight days when greater miracles went uncommemorated? The shiur develops that Chanukah celebrates a transformation in Jewish self-definition—rejecting Greek hedonism for commitment to doing the right thing. This connects to Parshas Mikeitz, where Rashi reinterprets Pharaoh's dream: seven fat cows represent not abundant produce but satisfied people who don't begrudge others, reflecting true emotional health rooted in principled living rather than pleasure-seeking.
Why does Rashi interpret Pharaoh's dream of healthy cows as representing people who don't begrudge others, rather than simply abundant food? Rabbi Zweig develops a fundamental yesod: true satisfaction (sovah) isn't measured by how much you have, but by whether you resent what others possess. A healthy self-image (brios basar) rooted in doing what's right—not in pleasure-seeking or comparison—enables genuine contentment and connects to the Chanukah miracle's deeper message about Jewish identity versus Greek competition.
Why does Pharaoh's dream describe the cows as "good-looking" when the Torah already says they're robust? Rashi reveals the dream isn't about crops but about people—seven years when Egyptians won't begrudge each other. True satisfaction isn't measured by how much you have, but by whether you can genuinely rejoice in others' success and give away from what's yours.
Why does Rashi interpret Pharaoh's seven fat cows as representing satisfied people who look at others favorably, rather than agricultural abundance? The shiur develops the principle that true satisfaction isn't measured by how much one has but by whether one can look at others without begrudging them. This yesod reframes shmitah, simchas, and the difference between Yaakov and Esav's approaches to wealth.
Why celebrate Chanukah's minor miracles while ignoring greater ones like the *mon* or the Ner Ma'aravi? The shiur argues Chanukah commemorates not miracles but a spiritual achievement: Klal Yisrael's ability to act from instinct rather than rational self-interest. Greek philosophy elevates doing right because it serves the self; Torah demands doing right from pure instinct—Hashem's will becomes our nature, not our choice.
Why does Chanukah warrant eight days of simcha—more than any other holiday, including Pesach and receiving the Torah? The shiur develops the principle that genuine happiness stems only from personal accomplishment, not from gifts. Chanukah alone represents a spiritual achievement that is primarily our own effort (lo nitnu likasav—not part of the written divine plan), making it the one holiday where we celebrate what we truly earned.
Why did the brothers regret not showing mercy to Yosef when he begged, rather than regretting the verdict itself? The shiur develops a concept of chen — recognizing someone as part of yourself — and argues that Yosef's plea asked them to step outside strict din because of their relationship. Chanukah embodies this same chen: we demonstrate that our connection to God is our very existence, and this message extends universally to the secular world.
What does the root word "chen" reveal about Chanukah's message? The shiur explores how chen means not clemency but the ability to validate another's perspective, as Yosef begged his brothers to understand his motives. When they finally grasped this lesson standing before Pharaoh, they understood the essence of Jewish unity that Chanukah celebrates.
Why does the Torah specify that Yosef remained in prison for exactly two years? The shiur explores how these two years were not punishment for Yosef's hishtadlus, but rather the necessary time for Pharaoh to solidify his dynasty. Pharaoh's dreams occurred on Rosh Hashanah, the time of his dynastic renewal, teaching that Yosef's release came precisely when needed for the divine plan of bringing Yaakov's family to Egypt.
Why did Yosef refrain from relations during the famine while Levi did not? The shiur analyzes the issur tashmish hamita during famine through Tosafos' question and develops two approaches: one views it as sharing communal suffering (Maharal, Beis Yosef), the other as part of punishment meant to inspire teshuva. The resolution reveals a fundamental dispute between Yosef and the brothers about whether the famine was onesh or the unfolding of Bris Bein Habesarim.
What is the foundational principle of Torah? Rabbi Zweig examines three answers: "Love your neighbor," "This is the book of the generations of man," and "The daily korban tamid." The third teaches that a person's sense of reality must come from connection to Hashem, not from within himself. When one seeks self-worth internally, he finds only emptiness and decline; true existence flows from serving the Infinite.
Why did Pharaoh reject the chartumim's dream interpretations? The shiur develops a fundamental chakira: dream interpretation can relate to God's infinite knowledge (Yosef's approach) or reduce it to finite human perception (the chartumim's approach). Yosef's counsel wasn't just interpretation—it bridged the gap between what Pharaoh subjectively perceived and what the dream objectively meant in God's knowledge, enabling hishtadlus to produce a positive outcome.
