And the set a place for him by himself and for them by themselves and for the Egyptians that ate with them by themselves; for the Egyptians could not eat with Hebrews food, for it was an abomination to the Egyptians’. This description of the table plan for Joseph’s lunch with his brothers is noteworthy for several reasons. One is historical. It is strange that the brothers do not wonder at the fact that the Egyptians will also not eat with Joseph, who in their eyes is an Egyptian. The fact that this seems to be regarded as normal could indicate that the ruling class in Egypt was not then of Egyptian stock, (note also, that Potiphar is specifically referred to as an Egyptian, despite this being seemingly obvious). If, indeed, the story of Joseph takes place during the period of Hyksos rule in Egypt, we have in this lunch an interesting example of cross cultural dining. We have three groups of people, the Viceroy, the brothers and the Egyptians, all eating separately at the same table, while having a joint banquet. Despite the fact that their cultural differences mandate separate dining, they still manage to eat together. Each maintains their distinct identity while sitting round one table. This model, is in fact the Torah’s recipe for multiculturalism. This does not mean the submerging of everyone into the majority culture, or worse, the creation of some amorphous cultural conglomerate. True, successful and healthy multiculturalism thrives on its components distinctiveness, while demanding a common loyalty to what binds the groups together. Jews have long understood this. For hundreds of years they were loyal to both their Persian and Greek rulers, while being left alone to pursue their distinct religious and cultural lifestyle. It is only when that lifestyle was challenged by an attempt to impose cultural uniformity, that the Jews revolted. After the success of Hanukah, however, the Jews, secure in their own identity, went on to borrow some of the best features of the culture they had resisted. If it was possible for the Jews and the Egyptians; it is surely possible for us. Yet we seem to oscillate between cultural imperialism of the Antiochus variety, and a free for all, that threatens to undermine the very values that bind our society together. The Americans, on the other hand, who have generally followed the Biblical model, have done far better. Europe, which often seems to especially despise both Jews and Americans, has much to learn a lot from both.

ALIYAH BY ALIYAH SYNOPSIS 

Rishon	Pharaoh has dreams he can‘t understand and calls Joseph to interpret them.
Sheni	Joseph explains that 7 years of plenty will be followed by 7 years of famine, so food should be hoarded.
Shelishi	Pharaoh makes Joseph his Vizier and he marries and has children while putting his program into action.
Revi’i	The famine begins and Joseph’s brothers go to Egypt to buy food. He accuses them of being spies.
Chamishi	Joseph imprisons Shimon and demands they bring him Benjamin. Reluctantly Jacob agrees.
Shishi	Joseph is overcome upon seeing Benjamin.
Shevi’i	After eating lunch together, Joseph hides his goblet in Benjamin’s sack, so he is then accused of theft.
Maftir	The Princes’ offering for the 8th – 12th day of the Dedication of the Tabernacle. The Menorah.
Haftorah	I Kings: 7;40-50: The vessels of Solomon’s Temple.

Sidra Statistics

Parshat Miketz

·         has 146 verses ;

·         is the 10th in Genesis, 10th in the Torah

·         5th longest in Genesis, 7th longest in the Torah

·         has no mitzvot.