Pemikiran Yahudi Yoel 3:1: Akeidat Yitzchak, Sefer HaIkkarim & Guide for the Perplexed

Psalms 92,2, "it is good to pay homage to G-d and to sing praises to Your name, most High." This is the conclusion reached by David after having overcome doubts in this matter. Cognition of G-d’s works is our primary task. Glorifying His works in song and music is the natural corollary of such cognition. The song the Jewish people sang after their deliverance from the army of Pharaoh by G-d’s miraculous personal intervention, is a prime example of this.

(2) Whereas both Joseph, the butler and the baker were central figures in their respective dreams, Pharaoh had dreamt about things which seemed of no particular concern to him. This was sufficiently strange to trouble his mind. The other unusual feature was his waking and then having a second dream in which the same numbers played a central role. He felt that there was some symbolism in this. Pharaoh's magicians failed to understand the subject matter of the dream, because they concentrated only on the numbers. The subject matter was not really part of their art. (4) In the case of the butler and the baker, each had dreamt the other's interpretation; since the subject matter was closely related, Joseph could easily have mistaken it for being the same. Nonetheless, he was astute enough to recognize the differences in the two dreams. Joseph concentrated on interpreting the differences between the dreams instead of concentrating on their common denominator. (1) When the chief butler referred to Joseph in a derogatory manner, he did so in order that Pharaoh might not think that he had a personal interest in promoting Joseph's fortunes. This prompted Pharaoh to say to Joseph, "I heard that you can interpret a dream when you hear it according to all its ramifications, even though it may appear to contain only a single message." Joseph replied, "On the contrary, the task of the interpreter is beyond human intelligence alone, and requires Divine inspiration." (3) Pharaoh's waking in between was designed to confuse his magicians. Joseph exploited this fact to explain it as one of the reasons Pharaoh's advisers had failed him. The other reason was that the dream was prophetic in nature; G-d revealed His intentions. This is something quite outside the art of professional dream interpreters. At the same time, by portraying himself as privy to G-d’s intentions, Joseph improved his own image both in the eyes of Pharaoh and those of his servants. Joseph explained, A) There really has been only one dream. B) The subject matter was something that G-d was about to do on a universal scale; the dream did not relate to the fortunes of the person who had dreamt it. Although, normally, such matters are revealed by prophets, in this instance Pharaoh had been found worthy to be the vehicle of prophecy. In this way, Joseph flattered Pharaoh (Daniel, when interpreting Nebuchadnezzar's dream flatters N. similarly). (5) Although one might consider the seven fat cows as representing seven years and the seven good ears of corn as representing an additional seven years, and similarly one might consider the seven lean cows as seven years and the seven ears of corn whose kernels had been blown out as another seven years, Joseph repeats that this is not so. He had to emphasize that the magicians had erred on that score. Joseph then proceeded to explain that the interpretation of the dream was of secondary significance compared to the measures which had to be taken to neutralize the effects of the dream were it allowed to become history. (6) By suggesting in detail how to safeguard both the land and the people, Joseph promoted himself both in the eyes of Pharaoh and in the eyes of his servants. Pharaoh was impressed by the advice on how to forestall an economic and human tragedy of vast dimensions. (7) Before giving the advice, Joseph had to stress, i.e. repeat the dreadful consequences that would ensue if the famine were to occur without proper precautions having been made as to how to deal with it. The reason that Joseph suggested that the matter be handled by Pharaoh personally, was to stress the importance of the steps to be taken. Pharaoh enlisted the support of his advisors by asking, "Can we find such a person?" After having obtained their consent, he turned to Joseph and appointed him. (8) The reason Joseph's age is mentioned at this point is to absolve him from blame for not having informed his father about his whereabouts while he was in an inferior position from which he had no chance to escape, even if ransom money were offered. Even now, his status would be contingent on his prophecies proving true. Should the seven good years not occur, or should the famine fail to materialize, he would be discredited and be in disgrace again. (10) When the famine struck, first in the surrounding countries, Egypt had plenty of bread and exported. The population protested the export, asking Pharaoh to prohibit grain exports. Pharaoh sent them to Joseph saying that the latter was in charge and had full power of attorney. Joseph stalled deliberately, in order to become the sole distributor of government stocks, once the private hoards had been exhausted. The famine in Egypt increased due to the price gouging by the individual hoarders. (11) As a result of this, the famine became country-wide, later on even world-wide. Once prices had risen dramatically, Joseph started releasing government stocks at what had by then become market prices. He could therefore not be accused of overcharging; thus he accumulated untold wealth for Pharaoh. After one had heard in Canaan that there was more bread in Egypt, the rumour began to circulate that Pharaoh had begun selling. (12) Some of this government grain had already reached Canaan; this is where Jacob had seen it. He then told his sons not to buy from middlemen at inflated prices, but to go to Egypt and buy at the source. Possibly, his sons needed to be encouraged, since they did not want to demean themselves and undertake such a lengthy journey in order to buy necessities, wealthy and dignified as they considered themselves to be. Also, they were anxious to avoid ostentation. This is why they are described as "arriving with the other travellers." They made a point of mingling with the common people. Joseph at first had some doubts if these men were really his brothers, seeing that their conduct was quite unlike what he remembered. Only after having spoken to them severely did he become convinced that they were his brothers. This is why we read first "he recognized them" and later "he recognized his brothers." The number of brothers travelling is stated to stress that all those who had been involved in selling him and stripping him of his colored coat were now facing the consequences of their actions. We observe that through Pharaoh's dream, G-d saved most of mankind from famine, enabling Joseph's family to survive and become reunited etc. without in the least interfering with the freely made decisions of any of the parties involved.

We also find instances in which the word “all” does not mean “of all,” and yet it denotes a small part of the whole, as in “I will pour out My spirit upon all flesh,” in Joel. This refers to a small part of all Israel, not to all of them, and surely not to the Gentiles. The phrase, “upon all flesh,” means upon any one at all of all flesh, even though he is not prepared for prophetic inspiration. There are many other such passages besides.