Since the End Had Arrived – Pharaoh Dreamed a Dream. This is How Hashem Leads His World, and So it is Regarding Each One of Us – He Set an End to Darkness… Parshat Miketz

"And it came to pass at the end of two full years, that Pharaoh dreamed" – seemingly, everything follows the way of nature. Joseph sits in the prison for ten years and then interprets the dream of the Chief Baker and the Chief Butler. He continues to stay in the prison for two additional years, and then Pharaoh dreams his dream, and the rest is known. However, it is well known that things do not happen by way of nature; rather, everything is calculated with wondrous Hashgacha Pratis (Divine Providence).

Joseph was only meant to be placed in the prison for ten years because he brought an evil report about his ten brothers, and he was punished for them one year for each brother. Since he said to the Chief Butler, "If you remember me... and mention me to Pharaoh and bring me out of this house," as if he placed his trust in the Chief Butler for a brief moment and not in Hashem, it was decreed upon him to stay in the prison for two additional years.

And why is it called a "brief moment"? In the Sefer HaParshiyos, it is said that Joseph immediately regretted placing his trust in a human being of flesh and blood and removed the Chief Butler from his heart, but Hashem was as exacting with him as a hair's breadth, and he was punished with two additional years.

And why was it determined that Joseph would sit twelve years in prison and no more or less? Midrash Rabbah says: "He set an end to darkness" (Job 28:3). A time was given to Joseph for how many years he would spend in the gloom, in the prison; once the end (Ketz) arrived – Pharaoh dreamed a dream. This is how Hashem leads His world, and so it is regarding each one of us – He set an end to darkness. When it is decided in Heaven that the end has arrived for the trial, the waiting, the constriction, the pain, and the obstacles, then in a single moment everything flips for the good, and Elijah the Prophet (Eliyahu HaNavi) in his glory and essence visits us and brings us the long-awaited news for which we have waited and prayed for many years. Because with Hashem, everything is possible in the blink of an eye, and there is no despair in the world at all!

We must not think: 'I have been waiting for so long, I pray and plead, and the salvation does not come—why should it come specifically now?' A person needs to live his life with joy (simcha), because that is how Hashem wants him—with joy. And when they see in Heaven that despite the delay, the lack, etc., the person serves Hashem and lives his life with joy, then it is possible to give him everything he lacks because there is no longer a trial here. And even if the person sees no sign or hint that something is about to happen, that the salvation is at the door, he should believe that prayer joins prayer, mitzvah joins mitzvah, and in one moment his salvation will arrive.

Many compare the coming of the Geulah (Redemption) to the redemption of Joseph the Tzaddik – in the blink of an eye. Certainly, the Geulah will not come "just like that." Even Joseph the Tzaddik was not rushed "just like that" from the pit. "He set an end to darkness," says the Midrash, and from the beginning, the Chief Butler was sent to prison, and when the time arrived, Pharaoh dreamed his dream. It is said in Midrash Rabbah: "Hashem said, if Joseph comes first and solves the dream, it is not to his praise. The magicians could say to him, 'If you had asked us, we would have already solved it for you.' Rather, He waited for them until they became exhausted and wore out the spirit (of Pharaoh), and afterward, Joseph came and restored it."

And Pharaoh was disappointed with the solution of his wise men, and the Chief Butler told him about Joseph – but Joseph knew nothing of all this. He continued his daily routine and thought it might even continue like this who knows until when, and he was not aware of what was happening outside, that everything occurring was because of him and for him.

So too regarding the Geulah (Redemption) which is so close, "He set an end to darkness," and every single mitzvah hastens the end, and everything joins into one great calculation. We are not aware of all that is happening; only tiny signs emerge announcing the coming of the Geulah, for then the great Shofar will be sounded, "and it shall come to pass that at evening time there shall be light" (Zechariah 14:7).

And if this is the case regarding the general Geulah of the People of Israel, it is exactly so regarding the private redemption of each and every individual. Specifically out of the pain, the salvation is revealed, exactly as happened regarding the goblet found in Benjamin's sack. On this, Rebbe Noson says: "Behold the greatness of the bitterness of the pain they (the brothers) had because of the goblet found in Benjamin's sack. And afterward, specifically through this, Joseph was revealed to them and they were gathered together, etc. This is a hint to know and make known that when a person is in great and very bitter pain, until his heart is very, very twisted, he should know and believe that this too is for the good, and certainly wondrous mercies are hidden in the bitterness of this pain. Only, one must cry out and pray to Hashem and wait for His mercy. Specifically out of the pain, the salvation is revealed" (Orach Chaim, Hoda'ah, 6).

Pharaoh's Dream

Many interpretations were given to the matter of the dream; we will mention two of them:

Joy and Sadness

Seven fat cows – the aspect of joy (simcha).
Seven lean cows – the aspect of sadness and grief.

"And sadness and grief overcome the good and the joy, and the main sadness is regarding money, livelihood, and wealth. For even one who has much money and wealth lacks more every time and worries more than the poor, in the aspect of 'increasing possessions increases worry,' in the aspect of 'and it was not known that they had come into their inner parts.' And the rectification (tikkun) for all this is the aspect of Joseph the Tzaddik, who knows how to draw joy even into the depth of the exile, into the depth of the darkness" (Orach Chaim, Hoda'ah, 6).

And indeed, the Midrash tells us that the expression "a successful man" (ish matzliach) said about Joseph in our Parsha is a language of skipping and dancing, for even in his work in the prison, he would skip and succeed in gladdening his soul, for the main advice to gladden one's soul is through mili d'shtusa (words of holy silliness/simple joy).

A person who believes that nothing bad descends from Heaven, but only good, is a person who lives in joy. Our father Jacob came with a complaint to his sons because they mentioned they had another younger brother, Benjamin, and said: "Why have you dealt so ill with me?" "Hashem said: I am busy making his son king in Egypt and he says 'Why have you dealt so ill with me,' meaning he said 'My way is hidden from Hashem.' This is the way of man, that he is full of resentment and complains all day, and the truth is that one cannot estimate the greatness of the kindness the Creator does with him every single moment. For every event that happens to a person here in this world is under His Hashgacha (Providence), for He is good and does good without limit and without end. Our father Jacob, the chosen of the Patriarchs, about whom the Midrash says that he never spoke an idle word, and here he found a place to complain. And yet everything was the opposite of what he thought. For from Hashem everything came out only for his benefit. And this is a kal v'chomer (logical inference) regarding us—how much we must guard ourselves so that we have no complaints against Hashem" (Yad Yechezkel).

Contentment is joy. And it is the trait of the Holy Patriarchs. Regarding Abraham, it is said: "And Hashem blessed Abraham with everything (bakol)." Regarding Isaac, it is said: "And I have eaten of all (mikol—the delicacies Jacob brought him) and I will bless him, also he shall be blessed." Regarding Jacob, it is said: "I have everything (kol)." Everything, from everything, all! Nothing is missing; they are content with what they have and merit joy.

Famine and Plenty

Seven good cows – plenty. And seven bad cows – seven years of famine, which are the aspect of the lust for money (ta'avas mamon). For the more he has, the more he lacks. The lean ones swallow the fat ones. The rich man is always hungry to swallow much money, and the rectification – the Tzaddik of the generation (Joseph) through whom the main rectification of the lust for money occurs. And the advice he gives – charity (tzedakah), to give a fifth (chomesh). (Rebbe Noson, Birkat HaMazon, Halacha 4).

The entire world stands on charity. Our Sages (Chazal) compared charity to a garment, and just as "every single thread joins into a large garment, so too with charity, every single penny (perutah) joins into a large account" (Bava Batra 9b).

And Joseph is the Ruler

"The true Tzaddik, from him come all influences and blessings as is known, in the aspect of 'And Joseph is the ruler, he is the provider to all the people of the land.' For all the people of the land, who are all the human beings in the world, all draw and receive their influence only from the Tzaddik who is the aspect of Joseph. And the main virtue and greatness of the true Tzaddik is through the trait of humility and lowliness, the aspect of 'And what are we,' for humility is greater than all of them, as our Sages of blessed memory said. And each one, according to how much he nullifies himself and feels his lowliness in truth, so too he merits to truly draw close to the true Tzaddik. And so, the more he draws closer to the Tzaddik and is truly included in him, so too he merits more to the aspect of true humility, which is his entire rectification. And then blessing and additional influence and much good are drawn upon him, in the aspect of 'one who is small is great'" (Hilchos Orlah 5, 4).

May it be His will that we strengthen ourselves in joy, in giving charity, and merit all salvations in the aspect of "He set an end to darkness."