Parashat Miketz tells of the devastating famine that ravaged Egypt and its surrounding countries, including Canaan. Egypt had prepared for the crisis during the previous seven years of surplus, and was thus able to feed its own population and even sell grain to the peoples of Canaan. Yaakov therefore sends his sons from Chevron to purchase grain in Egypt, and when they come before Yosef, who served as the Egyptian viceroy and managed the distribution of grain, he accuses them of coming to spy the land.

Parashat Miketz continues the story of Yosef's experiences in Egypt, telling of his sudden appointment as the country's viceroy after successfully interpreting Pharaoh's dreams that had baffled his team of experts. Yosef informed Pharaoh that the seven shriveled cows and lean sheaves of grain, which he envisioned in his dream, symbolized seven years of famine that will follow seven years of surplus. He then added, "Accordingly, let Pharaoh find a man who is intelligent and wise, and set him over the land of Egypt" (41:33).

 In all areas of life, it would do us well to "interpret" events and issues with pure objectivity and reach conclusions based on actual facts, rather than on our preconceived notions.

     The opening verses of Parashat Miketz tell of Pharaoh's dream of the lean cows devouring the robust cows, and lean sheaves devouring the healthy sheaves.  The Torah (41:8) tells that in the morning, "Va-tipa'em rucho" – Pharaoh's "spirit was agitated" (from the JPS translation) – and he immediately summoned his advisors and sorcerers to decipher the encoded message embodied in the dream.

     We read in Parashat Miketz of the famine that struck Canaan and forced Yosef's brothers to come to Egypt to purchase grain.  Unbeknownst to the brothers, Yosef, whom they had sold into slavery, had risen to the position of Egyptian viceroy and oversaw the collection and distribution of grain during the drought.  When the brothers came before Yosef to purchase grain, they did not recognize him, and Yosef – who recognized them – accused them of coming to Egypt to spy.  He charges, "You are spies; you have come to see the 'nakedness of the land'" (42:9).

   Parashat Miketz tells of the famine that struck the region of Canaan and Egypt, and the enormous stockpiles of grain that Egypt had stored during the previous seven years under Yosef's capable leadership.  Peoples from around Egypt were forced to go to Egypt to purchase grain, and Yaakov, too, sent his sons from Canaan to bring grain from Egypt to help the family survive the drought.  The Torah writes that Yaakov told his sons, "…redu shama ve-shivru lanu mi-sham" – "Go down to there and purchase for us from there" (42:2).

Yosef resists the instinctive tendency to take full credit for his achievement, announcing to Pharaoh, “It is not me.”  And for this self-effacing humility he is rewarded with power and kingship.

 The concept of “standing at the right” seems entirely incongruous with the presence of the Satan seeking to “accuse” Yehoshua in Zekharya’s vision.  Why does the prophet describe the Satan in these terms, if – whether it refers to the kohen’s sin or his enemies – the Satan clearly seeks his downfall?

Does Yosef have something in common with Potifar's wife?

      We read in Parashat Miketz that when Yosef’s brothers plan to return home from Egypt, Yosef orders his servant to place his silver goblet in Binyamin’s bag, to frame him as a thief.  Shortly after the brothers’ departure, the servant runs after them and opens their bags, discovering the goblet in Binyamin’s luggage.  The brothers immediately rend their garments, realizing that Binyamin would now be either executed or held prisoner in Egypt (44:13).