에스더 6:1의 유대 사상

Some problems in the text: 1) Why did Joseph ignore the first part of the butler's dream when he interpreted it? Why did he ignore the first part of the baker's dream? 2) Why did Pharaoh's experienced interpreters fail to come up with the appropriate interpretation? The meaning of the dream appears so closely connected to the subject matter of the dream, that not much heavenly interference seems to have been called for? 3) Why did Pharaoh wake in between these dreams, and why did he say to Joseph that no one could tell him, when in fact he seemed to have been offered a variety of interpretations? 4) The words of the chief butler "each one according to his dream we dreamt," and later, when in the presence of Pharaoh, he repeats "each one according to his dream he interpreted," call for an explanation. There seems to be superfluous verbiage. 5) Why did Joseph introduce his interpretation by saying that Pharaoh's dream is one? Later on he repeats the same statement again. Why? 6) How could Joseph, while still a prisoner, have presumed to offer Pharaoh gratuitous advice? 7) Why was Joseph elevated to a position which, at best, he should have been elevated to after his interpretation had been proven accurate? It seems Pharaoh gave Joseph carte blanche! 8) Why did Joseph not inform his father of his new position and where he lived? 9) Why does the Torah bother to tell us exactly when Menashe and Ephrayim were born? 10) Why did Pharaoh tell the people at the beginning of the famine to do exactly what Joseph would tell them? 11) How is it possible that the land turned desolate so suddenly that all the private hoards of grain which had been accumulated during the seven good years had been depleted so fast? 12) Why did Jacob say that he had "seen" that there was grain in Egypt, when at best he had heard about it?

First, the knock of the Beloved was heard in the political arena. From the point of view ‎of ‎international relations, no one will deny that the rebirth of the State of Israel, in a political ‎sense, ‎was an almost supernatural occurrence. Both Russia and the Western nations supported ‎the ‎establishment of the State of Israel. This was perhaps the one resolution on which East and ‎West ‎concurred [during the Cold War era]. I am inclined to believe that the United Nations was ‎especially ‎created for this end — for the sake of fulfilling the mission that Divine Providence had ‎placed upon ‎it. It appears to me that one cannot point to any other concrete accomplishment on ‎the part of the ‎United Nations. Our Rabbis of blessed memory already expressed this view: At ‎times rain falls on ‎account of one individual and for one blade of grass (Breishit Rabbah 66:2). I do ‎not know who the ‎representatives of the press, with their human eyes, saw to be the chairman in ‎that fateful session ‎of the General Assembly in which the creation of the State of Israel was ‎decided, but he who ‎looked carefully with his spiritual eye saw the true Chairman who conducted ‎the proceedings — ‎the Beloved. He knocked with his gavel on the lectern. Do we not interpret the ‎passage “On that ‎night the king could not sleep” (Esther 6:1) as meaning that the King of ‎the ‎Universe could not sleep? If Ahasuerus alone had been sleepless, the matter would not ‎have ‎been at all important and salvation would not have arisen on that night. If, however, the King, ‎the ‎Master of the Universe, could not sleep, as it were, redemption would be born. If just ‎anyone ‎were to have opened the session of the United Nations, the State of Israel would not have ‎been ‎born. But it was the Beloved who rapped on the Chairman’s lectern, and the miracle ‎materialized. ‎Listen! My Beloved Knocks!‎