A Rarely Read Haftarah

Almost always, Parashat Mikeitz coincides with Chanuka.  Rarely (1996, 2000, 2020, 2023, 2040, 2047, 2067, 2070, 2074, 2094, 2098) Shabbat Parashat Mikeitz does not intersect with Chanuka.  On these occasions, the Haftara for Parashat Mikeitz is read.  The Haftara is the story of Mishpat Shlomo, the Melachim I Perek 3 story of Shlomo HaMelech judging the baby dispute between the two Zonot.  As always, I thank the TABC Talmidim of 5781 whose varied and rich ideas on this topic greatly contribute to our discussion.  

Haftarah Reflecting the Parasha 

Megillah 29b teaches us that the Haftara parallels the Torah reading and adds to our understanding of the Torah reading.  Sometimes the connections are rather obvious and sometimes they are much more subtle.  The more obvious ones include the Haftara for Parashat Beshalach (Keriat Yam Suf and Shirat HaYam) is the defeat of Sisera and Shirat Devora, the Haftara for Parashat Naso (which includes the Dinim of a Nazir) which discusses Shimshon and the Haftara for Parashat Shelach (Meraglim) is the story of the Meraglim Yehoshua sent to Yericho.

A Surprising Haftara

The connection between Parashat Mikeitz and Mishpat Shlomo is not readily apparent.  This choice of a Haftara seems odd since Parashat Mikeitz does not include a leader sitting in judgment of his people.  Other Navi episodes would seem to be a better choice for a Haftarah for Parashat Miketz.  David’s unlikely ascent to prominence after slaughtering Golyat is similar to a “from rags to riches” story similar to Yosef’s improbable ascension to Mishneh LaMelech.

Nonetheless, while there are often divergences between Ashkenazim, Sepharadim, and Teimonim in regards to Hafara selection, in regards to Parashat Mikeitz there is universal agreement that Mishpat Shlomo serves as the Haftarah for Parashat Miketz!  The question is why!

Golden Apples Embedded in Silver Mesh

Important Torah interpretative skill – Sefer Mishlei (25:11) compares Torah to  golden apples embedded in silver mesh.  This means that there is a simple meaning (silver mesh) that is apparent to all; but there is a golden apple, i.e. deeper essential meaning, hidden inside waiting for the discerning soul to reveal it.

The silver mesh, the simple connection, between Parashat Mikeitz and Mishpat Shlomo seems to be two brilliant Jews finding out of the box resolutions to seemingly intractable problems.  In addition, Shlomo HaMelech’s dream in Givon in which Hashem grants Shlomo HaMelech great wisdom comes to fruition in his judging the two Zonot just as Paroh’s dreams, as interpreted by Yosef, also most certainly is fully realized.  

A deeper connection might begin by focusing on Shlomo HaMelech’s willingness to “enter the mud” by resolving a dispute between members of the lowest echelon in society.  This is the measure of an authentic and effective leader, as he seeks to best serve the community rather than merely serving his own best needs.  

Shlomo HaMelech in the story preceding his judging the Zonot proves his worthiness as a leader by asking for wisdom to better to serve the nation instead of wealth or fame to promote himself.  Yosef HaTzadik in Parashat Mikeitz impresses Paroh by offering constructive advice on how to help avoid Mitzrayim from catastrophe instead of just seeking a way out of jail for him.  Paroh is impressed that Yosef makes no mention of himself when interpreting the dream and setting forth an action plan.  The one who does not promote himself receives a promotion greater than he ever imagined in his wildest dreams since he is looking to serve.  

Later in the Parasha we find Yosef entering the mud just as Shlomo HaMelech.  Yosef does not sit in a cozy office overseeing the distribution of grain.  He is actively involved in the sales.  This proper leadership then provides Yosef with the opportunity to reunite with his brothers.  

The Haftarah also clarifies that Yosef is wisely serving his brother's best long-term interests in the manner in which he is treating them.  Yosef is leading them on the path to Teshuva as explained by the Abarbanel.  Yosef orchestrates a scenario where his brothers are placed in a repeat position to the one in which Yosef was sold into slavery.  As the Rambam in Hilchot Teshuva famously teaches one performs full Teshuva only placed in a similar situation and then not sinning.  

The brothers are tested to see if they will let a child of Rachel be taken as a slave.  Rav Dr. Abraham Twerski explains beautifully that Yosef provides the brothers an opportunity to redeem themselves and be relieved of the guilt of having facilitated Yosef being sold into slavery.  This, in turn, allows the family to reunite and function as a family without being burdened by burning resentment and guilt.  

The choice of the Haftara teaches us not to interpret Yosef’s treatment of his brothers as vengeful and mean-spirited.  Rather Yosef’s actions parallel those of Shlomo HaMelech’s wise and devoted leadership.  

Conclusion 

We have seen how a thoughtful exploration of the connection between the Haftara and the Parasha reveals new vistas of insight into the weekly portion. Unfortunately, most learned Jews fail to seize this opportunity and devote little attention to delving deeply into the Haftara.  Typically, at best an effort is made to identify a common theme.  Not often enough is there effort made to uncover the deep message inherent in the connection between the Parasha and the Haftara.  However, the effort is well worth it, as rich gems of insight are just waiting to be harvested by the thoughtful and insightful Jew.  

Postscript – The Haftara for Parashat Vayigash

On a simple level, the connection between Parashat Vayigash and its Haftara is resolved among brothers.  Yechezkeil HaNavi speaks of the reconciliation of Malachut Yehuda and Malchut Yisrael which parallels the reunion between Yosef and his brothers.  

However, there is a deeper story to be told.  Mechirat Yosef embeds a tragic bent for division amongst our people.  We seem to have a most unfortunate knack for manufacturing unnecessary Machloket due to this tendency which tragically persists to this day.  It is not for naught that the Se’ir L’Chatat of many of our national Korbanot serve as a Kapara for Mechirat Yosef (see Chizkuni to Bemidbar 28:15), as we still suffer from the fallout from this most ugly of incidents.    

The horrific precedent of Mechirat Yosef set the stage for the terrible split between Malchut Yehuda and Malchut Yisrael in Sefer Melachim.  It is no coincidence that Yerovam ben Nevat is an Efrati, from Shevet Efraim the son of Yosef.  The rivalry between Yehuda and Yosef resurfaced and reared its ugly head in the struggle between Yerovam and Rechavam.  

However, Parashat Vayigash teaches us that Yosef wisely implanted a tendency and potential for reconciliation and the cessation of old and unnecessary rivalries amongst our people.  Yechezkeil’s vision of the reunion of the two kingdoms is a realization of the potential of the seeds wisely sown by Yosef in Parashat Vayigash.  Yosef provides the cure both in the short and long term for the short and long term is shown by the action of Mechirat Yosef.