Rabbi Jon’s Reflection on This Week’s Torah Portion
12.15.2023
Mikketz 2023: Taking Time to Listen
A short reflection on Mikketz (Genesis 41:1 - 44:17)
Dream interpretation is a true skill. Our ancestor Joseph possessed that skill. He could interpret his own dreams and the dreams of others. In this week’s Torah portion, Mikketz, he interprets the Pharaoh’s dreams. What skill does it take to interpret dreams? Is there a prep course? Is there a class one needs to take or a special test? Exactly how does a person become a dream interpreter?
Our Torah teaches that the Pharaoh said to Joseph: “I have heard of you that you LISTEN to a dream in such a manner that you solve its meaning from its very contents” (Gen 41:15). Pharaoh understood that to truly understand someone’s dreams you need to listen. Listening is the key. Seems simple enough, doesn’t it? Well, it isn’t. You see, the Pharaoh had already gone to all his consultants to ask what his dreams meant. No one knew because no one was listening, really listening. His advisors were too busy thinking about ways to impress Pharaoh and were not focused on the task at hand. If it was hard to listen back then, think about now. In the craziness of today’s world how many of us take the time to really listen to one another? How many of us are thinking about what we need to do next or checking our email and texts on our iphones when someone is talking to us?
When Pharaoh states that Joseph knows how to listen the word the Torah uses is Tishmah -- תשׁמה. The root of this word is shin mem hey. Where we do come across these letters – shim, mem and hey – on a daily basis? The Shema, spelled with these exact letters. In Judaism’s central prayer we are told to listen. SHEMA Yisrael Adonai Eloheinu, Adonai Echad. LISTEN Israel, Adonai is our God, Adonai is One. In the Shema, to assist us in our listening, we cover our eyes and focus. But do we do the same when we listen to others or are we too busy staring at our technology or immersed in our thoughts about ourselves?
20th Century philosopher Martin Buber created the philosophical concepts of “I-It” relationships and “I-Thou” relationships. In “I-It”, we talk to people because we need something. For example, I go to a restaurant and I tell the waiter what I want for dinner. There is no human bond. There is no connection. “I-It” relationships are functional and help us move forward in our daily activities. There is nothing wrong with them but, as human beings, we also need deeper connections on a regular basis. In “I-Thou” relationships, two people connect with each other. They give themselves fully to the other, listening to their comments and thoughts with full attention. Buber believed that God lives in “I-Thou” moments, in moments of true connection. According to Buber, whenever we connect to someone or something fully, God is present. Pharaoh knew that Joseph had this capability, the capability to truly connect while listening.
Listening is a key component to bringing God into the world. In the Talmud we are taught, “When two students listen patiently to each other in a discussion of Torah, God also listens to them. And if they do not, they cause God to depart from them” (Simeon ben Lakish, Shabbat 63b). Moments of holiness arise when we listen to each other. As Solomon ibn Gabriol, one of our sages taught, “Listen and you will learn.” To interpret someone’s dream, you need to listen to them. By listening, you can advise, you can assist, and you can support them. This is what Joseph did for the Pharaoh. That’s what we can do for each other. May we remember that we have the ability to listen to one another and then use that ability as frequently as we can.
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MIKKETZ SUMMARY FROM THE URJ
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Joseph interprets Pharaoh's two dreams and predicts seven years of prosperity followed by seven years of famine. (41:1-32)
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Pharaoh places Joseph in charge of food collection and distribution. (41:37-49)
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Joseph marries Asenath, and they have two sons, Manasseh and Ephraim. (41:50-52)
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When Joseph's brothers come to Egypt to buy food during the famine, Joseph accuses them of spying. He holds Simeon hostage while the rest of the brothers return to Canaan to retrieve Benjamin for him. (42:3-42:38)
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The brothers return to Egypt with Benjamin and for more food. Joseph continues the test, this time falsely accusing Benjamin of stealing and declaring that Benjamin must remain his slave. (43:1-44:17)
For more on this Torah portion from the URJ go to:
