"After two years' time, Pharaoh dreamed that he was standing by the Nile" (Genesis 41:1). Rebbe Elimelech of Lizhensk, in Parashat Miketz, turns Pharaoh's dream into a warning about spiritual self-deception.
The Talmud notes that the sages "taught in the language of the Mishnah (the earliest code of rabbinic law)", a seemingly obvious observation. But Rebbe Elimelech finds two layers in it. Torah study and mitzvah performance require two qualities: the content itself, which is inherently holy, and the supernal intention, the awe and love that draw divine light from the upper worlds into the specific act. The word shanu ("they taught") comes from the root meaning "doubled", they studied with both qualities simultaneously.
The verse clicks into place. "After two years", after a person believes they have mastered both levels, "Pharaoh dreamed." The Hebrew letters of Par'oh (Pharaoh) rearrange to spell oref, the back of the neck, representing stubborn materiality. The dream is a delusion. The body tricks the mind into thinking the spiritual work is complete. But it never is.
Joseph's two dreams, wheat and celestial bodies, also operate on these two levels. Joseph embodies the sefirah (a divine emanation) of Yesod (Foundation), the tzaddik (a righteous person) whose desire is to channel divine abundance to Israel. The wheat dream represents material sustenance. The sun-and-moon dream represents what the tzaddik accomplishes in the upper worlds. Pharaoh's two dreams mirror this structure but from the outside, the nations receive their sustenance through Israel's sacrificial service, and when that service falters, the abundance dries up.
...After two years’ time, Pharaoh dreamed that he was standing by the Nile.” It seems best to interpret this verse in light of, “The rabbis taught in the language [of the mishnah]”. At first, it appears that they are not offering us anything with this observation. After all, what other language did they have in which to teach? ----However, when a person is learning Torah or performing a mitzvah, s/he needs to imbue the learning with two qualities: (1) the subject which is being studied or the action performed, which is itself holy, and (2) to add the supernal thought of awe and love, to draw into this specific matter the supernal light from the supernal worlds. This is “they taught,” from “doubled.” For example, Shanu, Shilshu, (twice, thrice), which means that when they studied, they did so with both of these qualities. This also is what is implied when they said “Everyone who reviews halachot” rather than “learns,” by which they intended to hint at these qualities...Now we can understand this opening verse “After two years’ time.” “Days” hints at the holiness which is called “day. The Torah is saying that if a person thinks that s/he has already completely arrived at these two levels mentioned above, which is “at the end of two years” that is, when a person says that s/he has arrived at these two levels, (at that very moment) know for sure that this thought is not true but rather comes from the bitter materiality of the body, which wants to believe that it has finished its work and arrived at the last levels. This is why it is Pharaoh who dreams, since the Hebrew letters of Pharaoh re-arrange themselves into oref, which hints at the body which is surfacing this thought without real substance, just like “dreams which speak lies.” Now, “he was standing by the river.” Y’or, river, which means “like light,” that is, mentally this one already standing in the light, but in reality still needs great effort in both these qualities without pause. ----“When out of the Nile there came up seven cows.” We can say that the verse is hinting at great things, given that Joseph also had two dreams, the first of the wheat and the second of the sun and moon. Joseph is identified with the s’firah of y’sod, foundation, which is the Tsaddik, whose desire is always to draw to Israel the abundance which it deserves according to God’s will. Thus the first dream is about wheat, to draw mercy to Israel so that its material well-being will be available in ample amounts. Only afterwards do we see what the Tsaddik accomplishes in the supernal worlds, alluded to in the sun, moon, and eleven starsHere also, Pharaoh dreamed two dreams on these same two levels. The nations received sustenance by means of the bulls which Israel sacrificed and Pharaoh saw cows because he was from the feminine side. And it is known that seven hints at the seven days of creation. So the seven healthy cows refer to the nations which live quietly and in peace, while the seven poor-looking cows refer to Israel, impoverished and persecuted in this bitter exile...“And the ugly gaunt cows ate up the seven handsome sturdy cows,” hints that Israel will make an end of the other nations through the magnitude of its holiness. The verse explains how this will happen when it continues “But when they had consumed them,” one could not tell that they had consumed them (for they looked just as bad as before). The meaning is that the good God mercifully planted within the hearts of the Tsaddikim so that the fire of awe and attachment burns within them, yet modestly and hidden, so that they appear crazy in the eyes of the world who do not understand this (about them). This is as I said earlier with regard to the verse “What great goodness [is hidden for those who fear You].”1 This can put them in opposition to other people, given that hidden in their hearts is love and awe and enthusiasm which is in opposition to those people who dwell in darkness, who do not know how good is the awe for and the loving desire of our blessed and exalted creator. This is why the fat cows entered into the lean with no effect, that good can enter into them without them realizing it, namely they can “ingest” awe, love of God and d’vekut from a Tsaddik without it having any effect on them. ----The second dream, about the sheaves, hints at the livelihood which every Tsaddik must bring down to Israel through his/her merits. This also is to be understood as above, that Israel swallows all that is desirable among the nations because everything was created for Israel’s sake....This is what Joseph is saying to his brothers when he accuses them of being spies – namely, he wants them to be on the level of feet, i.e. to think always of the need of Israel for livelihood. They replied that they were kenim, honest men, which the Targum renders as “we are directed,” meaning we want to walk on the greatest levels, in the highest worlds. using the deepest kavvanot, in constant awareness of inter-connectedness. But Joseph replies, “By this you shall be put to the test” which means that he said to them by means of the Sh’chinah which is called “this”1 will you be tested, meaning will you arrive at this quality. “By Pharaoh's life” – by taking the life force from Pharaoh, i.e. the shells (or husks) because you are m’raglim, i.e. people whose feet are on the ground and you will use your powers to influence Israel (for good). “And he confined them in the guardhouse for three days,” which means that we can learn that Israel is never in trouble longer than three days (years?) and this was Joseph’s intention when he imprisoned his brothers for three days to establish this by means of his work that Israel would never dwell in trouble longer than three days. And this is the way of Tsaddikim who do their work and perform their actions and who calculate in this work great intentions (kavvanot) and who accomplish in their work a good which lasts for many generations. Understand this. ---
