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Why did Yosef demand the Egyptians circumcise themselves during the famine? Rashi (רש"י) 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.
Rabbi Zweig delivers a profound analysis of Parshas Vayigash, focusing on a perplexing Rashi (רש"י) that fundamentally reframes the narrative of the seven years of plenty and seven years of famine in Egypt. The shiur begins with the startling account of Yosef demanding that Egyptians circumcise themselves to receive food during the famine—an act that seems politically insane, religiously inappropriate, and beyond Yosef's authority as economic minister. How could Pharaoh allow this, and how does it serve Egypt's interests? The key to understanding this lies in Rashi's radical reinterpretation of Pharaoh's dream. The Torah (תורה) describes seven cows of "beautiful appearance" (yefos mareh) emerging from the Nile, followed by seven cows of "poor appearance" (raos mareh). Conventional understanding sees this as symbolizing agricultural abundance versus scarcity. But Rashi reads yefos mareh not as cows that look good, but as cows that look kindly—the way the cows look at each other. The seven good cows represent not food supply but the psychological state of the Egyptian population during those years. When Yosef interprets the dream, he speaks of seven years of "sava"—satisfaction, not mere abundance. Satisfaction cannot be measured by food quantity but by whether people begrudge others what they have.
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Bereishis 41:1-47:12 (Parshas Vayigash and Mikeitz)
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