Vayehi mikeitz shenasayim yamim u’Paroh choleim v’hinei omeid al sfas haye’or (41:1) By linking the end of the two years of Yosef’s additional jail time with Pharaoh suddenly having the dream which brought about his freedom, the Torah seems to imply that there is a deeper association between the two events. The Beis HaLevi explains the connection by noting that the average person’s understanding of cause-and-effect is flawed. If somebody becomes rich as a result of winning the lottery, the casual observer will assume that the cause was his selection of the winning numbers and the result was wealth. This is how the laws of nature cause the situation to appear to the naked eye. In reality, the relationship is exactly the opposite. The cause which set the events in motion was Hashem’s decree that this individual should become rich. The effect of Hashem’s decision was that the winning numbers turned out to be those chosen by this person, as this is the manner in which somebody becomes wealthy according to the laws of nature. Similarly, in the case of Yosef, the ignorant onlooker would conclude that Pharaoh’s confusing dream was the cause that coincidentally brought about Yosef’s release from jail. In reality, the truth is that because the time had arrived for Yosef to be freed, therefore Pharaoh had a disturbing dream. In fact, the Ohr HaChaim HaKadosh notes that the verb relating that Pharaoh dreamed is in the present tense (choleim), which indicates that Pharaoh actually had this same dream every night for a period of two years. If Yosef hadn’t sinned by placing his trust in the cupbearer to intercede with Pharaoh and secure his release from prison, he would have been freed the first time that Pharaoh had this dream. Because the true underlying cause wasn’t Pharaoh’s dream but rather Hashem’s plans for Yosef, Pharaoh wasn’t disturbed by the dream, or even by its repetition for two consecutive years, until the time had come for Yosef to be released. V’ein maggid li (41:24) In a moving eulogy delivered about his mentor Rav Sholom Schwadron, Rabbi Paysach Krohn discussed how the loss to the Jewish people was tremendous, as Rav Shalom was universally beloved and known as “the Maggid of Yerushalayim.” After hearing the devastating news of Rav Schwadron’s passing on 22 Kislev, he began reviewing the weekly Torah portion, which that week was Parshas Mikeitz. Trying to heal himself from the pain and magnitude of the loss, Rabbi Krohn was floored when he reached the verse stating V’ein maggid li, which can be read, “And my Maggid is no longer.” Indeed, there is nothing which isn’t hinted to in our Holy Torah. V’atah yeireh Paroh ish navon v’chacham vishiseihu al eretz Mitzrayim (41:33) After Yosef was freed from prison to interpret Pharaoh’s dreams, he explained that they foretold seven years of abundance to be followed by seven years of famine. Therefore, he recommended the appointment of a wise advisor to oversee the project of storing for the famine during the years of plenty. As Pharaoh had only requested Yosef to interpret his dreams, why did he offer advice on how best to deal with the ramifications of his interpretation of the dreams, something which wasn’t at all requested of him? The Kehillas Moshe notes that the