Parshat Mikeitz begins with the dreams of Pharaoh; eventually, these visions will find their way to Yosef, who had been languishing in an Egyptian prison-Yosef’s divinely inspired successful interpretation of these dreams will serve as the catalyst for his catapulting to viceroy of Egypt. However, within the text, the commentaries note several differences between the Torah’s initial relaying of the dreams of Pharaoh, and Pharaoh’s repetition of these dreams to Yosef. One such difference, highlighted by Rokeach, is when the Torah states initially [Bereishit 41’ 1’]:
“...It was at the end of two full years, that Pharaoh had a dream, and behold, he was standing above the river…".
In contrast, when Pharaoh repeats his dreams to Yosef, the Torah records [Bereishit 41’ 17’]:
“...Pharaoh spoke to Yosef, “In my dream, I was standing on the bank of the river"…
The reader notes that Pharaoh stated first that he was standing “above the river", while when reciting the occurrences of his dreams to Yosef, Pharaoh states that he was “standing on the riverbank"---not directly over the Nile. Rokeach explains, that as is well known, the Nile was the deity of ancient Egyptian society, and was worshipped by the devoted population [later on, this would be the reason why the Nile would be struck first during the 10 plagues, as G-d was illuminating the utter lack of ability that their “deity" possessed]. However, Pharaoh, as is and was commonly found in pagan societies, felt that he was the true god of the Egyptians; hence, in his slumber, his dreams portrayed his true feelings and showed him above the Nile. When reciting the dreams to Yosef and his advisers, though, Pharaoh did not want to reveal this egocentric thought, and therefore stated that he was standing, NOT over the river, but rather ON the riverbank.
Rokeach adds that this idea is the fundamental difference between Judaism and those who would worship idols. When one signs onto idolatry, they are in fact [subconsciously or consciously] worshipping their own self interest; the idolatry is just an external rationalization of the undertaken path. Judaism, however, requires “Bittul", or self-awareness that there is one true G-d, Hashem, to whom we must pledge our devotion, no matter the hardship or struggle.
There can be no greater lesson than the above for the week of Shabbat Chanukah; the Greek ideal most spectacularly highlighted this subtle but ever-important difference. The Greeks understood and valued physical wisdom; they simply had no tolerance for spirituality or a world that they could not analyze nor understand-the dimension of the soul. This inability to ever nullify their own egos was ultimately what led to their bitterness and strife towards Jewish practices, and the war which our ancestors won. May we merit to continue the Maccabean legacy, and maintain as a nation a completely committed level of devotion to Hashem.
Dedicated in memory of all those who have perished and sacrificed for Am Yisrael.
Have a Great Shabbat!