Parshat Mikeitz 5781
Rabbi Jablinowitz
We read in this week’s parsha that when Yosef’s brothers returned to Egypt with their brother Binyamin, Yosef invited them to dine with him. The Torah, in describing the meal, states (Chapter 43, Pasuk 34), Vayishtu Vayishkeru Imo, they drank and became intoxicated with him. Rashi comments that from when they had sold Yosef, neither the brothers nor Yosef had drunk wine.
If so, why did they decide now to drink wine with Yosef? It’s not as if they knew that the viceroy inviting them was in fact their brother Yosef!
The Maharal answers that the brothers were confused by Yosef’s actions. First, he accuses them of being spies, and now he invites them to a feast. What could he possibly want? They assumed that it was a ploy to get them to drink wine and reveal the truth, as the Gemara in Eiruvin 65A teaches, Nichnas Yayin Yatza Sod. In order to show they had nothing to hide, they willingly drank, confident that Yosef would realize they were not secretly carrying out acts of espionage.
The Sfas Emes gives a different explanation. He points out that the previous pasuk states, Vayeshvu Lefanav Ha’Bechor Kivchoraso V’Ha’Tza’ir Ke’Tze’iraso. Rashi teaches that Yosef called out their names and sat them at the table in chronological order. The pasuk concludes with the words Vayismahu Ha’Anashim; the brothers were in awe at what had just taken place. Though Rashi teaches that Yosef tapped on his goblet when doing so, attempting to indicate an act of sorcery, they suspected something significant was happening.
The Sfas Emes teaches that the brothers felt that their sitting at the table all together was a reparative experience; they felt as if they had closed a circle. Though Yosef hadn’t revealed himself yet to the brothers, they had a sense that the difficult saga of their selling Yosef had come to an end. And this is why they sat, all twelve tribes together, and drank wine.
The Medrash Rabbah teaches (43,6), Kol Makom She’Kasuv Yayin Ba’Torah Oseh Roshem; everywhere we see wine mentioned in the Torah there is an impression left by the drinking of the wine, i.e. something negative resulting. Rashi on the Medrash explains that the reference is to the events of Lot and his daughters, the sons of Aharon, etc. If so, what was the negative result which came from the brothers drinking wine with Yosef and becoming intoxicated?
The Sfas Emes answers that this case is different. Typically, one drinks wine with full intention and awareness of what he is doing. But as we explained above, the brothers drank with Yosef without full realization of what they were doing. They sensed that something important was happening and that they ought to sit and drink with Yosef. But ultimately, they were pulled towards the event, acting without complete knowledge and awareness. It was almost as if they were forced to drink.
This year we have an unusual occurrence in that we don’t read parshat Mikeitz on Chanukah. Almost every year Mikeitz falls on Chanukah and the Shiltei Giborim on the Mordechai brings a couple of hidden references to Chanukah in the parsha. The parsha begins with the words Vayehi Mikeitz Shenasayim Yamim, and it was at the end of two years. He explains that the word Shenasayim is an acronym for Semol, Ner, Tadlik, Yamin Mezuzah. The Chanukah light is lit on the left side and the Mezuzah is on the right side.
But perhaps his more well know reference is regarding our topic, the feast Yosef shared with his brothers. Yosef tells his servants to prepare a meal and he says (Chapter 43, Pasuk 16), U’Tevo’ach Tevach V’Hachen. The letter “Ches” at the end of the word Tevach, together with the word V’Hachen spells Chanukah. This is a reference to the feasts that we tend to have on Chanukah.
The Sfas Emes adds and suggests that the words Vayishtu Vayishkeru Imo, the drinking the brothers did with Yosef, is a reference to Purim. And just as the brothers drank without full awareness, so too the drinking on Purim is also without knowledge and awareness, as the Gemara in Megillah 7A teaches, Michayev Inish Libsumei B’Puryah ad De’Lo Yada. One drinks on Purim to the point where he loses awareness of his actions. Chanukah and Purim are the last festivals, as the Gemara in Yoma 29A teaches, Chanukah and Purim are the end of the night of galus before the final redemption. And we don’t understand the plans of Hashem, as illustrated in the actions of the brothers of Yosef. But in the merit of our dedication to Hashem and His Torah and in doing good deeds, sometimes even unknowingly, may we experience Bi’as Go’el Tzedek, Bekarov Amen.
Good Shabbos
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