(א) וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה חָ֥טְא֛וּ מַשְׁקֵ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וְהָאֹפֶ֑ה לַאֲדֹנֵיהֶ֖ם לְמֶ֥לֶךְ מִצְרָֽיִם׃ (ב) וַיִּקְצֹ֣ף פַּרְעֹ֔ה עַ֖ל שְׁנֵ֣י סָרִיסָ֑יו עַ֚ל שַׂ֣ר הַמַּשְׁקִ֔ים וְעַ֖ל שַׂ֥ר הָאוֹפִֽים׃ (ג) וַיִּתֵּ֨ן אֹתָ֜ם בְּמִשְׁמַ֗ר בֵּ֛ית שַׂ֥ר הַטַּבָּחִ֖ים אֶל־בֵּ֣ית הַסֹּ֑הַר מְק֕וֹם אֲשֶׁ֥ר יוֹסֵ֖ף אָס֥וּר שָֽׁם׃ (ד) וַ֠יִּפְקֹ֠ד שַׂ֣ר הַטַּבָּחִ֧ים אֶת־יוֹסֵ֛ף אִתָּ֖ם וַיְשָׁ֣רֶת אֹתָ֑ם וַיִּהְי֥וּ יָמִ֖ים בְּמִשְׁמָֽר׃ (ה) וַיַּֽחַלְמוּ֩ חֲל֨וֹם שְׁנֵיהֶ֜ם אִ֤ישׁ חֲלֹמוֹ֙ בְּלַ֣יְלָה אֶחָ֔ד אִ֖ישׁ כְּפִתְר֣וֹן חֲלֹמ֑וֹ הַמַּשְׁקֶ֣ה וְהָאֹפֶ֗ה אֲשֶׁר֙ לְמֶ֣לֶךְ מִצְרַ֔יִם אֲשֶׁ֥ר אֲסוּרִ֖ים בְּבֵ֥ית הַסֹּֽהַר׃ (ו) וַיָּבֹ֧א אֲלֵיהֶ֛ם יוֹסֵ֖ף בַּבֹּ֑קֶר וַיַּ֣רְא אֹתָ֔ם וְהִנָּ֖ם זֹעֲפִֽים׃ (ז) וַיִּשְׁאַ֞ל אֶת־סְרִיסֵ֣י פַרְעֹ֗ה אֲשֶׁ֨ר אִתּ֧וֹ בְמִשְׁמַ֛ר בֵּ֥ית אֲדֹנָ֖יו לֵאמֹ֑ר מַדּ֛וּעַ פְּנֵיכֶ֥ם רָעִ֖ים הַיּֽוֹם׃ (ח) וַיֹּאמְר֣וּ אֵלָ֔יו חֲל֣וֹם חָלַ֔מְנוּ וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַיֹּ֨אמֶר אֲלֵהֶ֜ם יוֹסֵ֗ף הֲל֤וֹא לֵֽאלֹהִים֙ פִּתְרֹנִ֔ים סַפְּרוּ־נָ֖א לִֽי׃ (ט) וַיְסַפֵּ֧ר שַֽׂר־הַמַּשְׁקִ֛ים אֶת־חֲלֹמ֖וֹ לְיוֹסֵ֑ף וַיֹּ֣אמֶר ל֔וֹ בַּחֲלוֹמִ֕י וְהִנֵּה־גֶ֖פֶן לְפָנָֽי׃ (י) וּבַגֶּ֖פֶן שְׁלֹשָׁ֣ה שָׂרִיגִ֑ם וְהִ֤וא כְפֹרַ֙חַת֙ עָלְתָ֣ה נִצָּ֔הּ הִבְשִׁ֥ילוּ אַשְׁכְּלֹתֶ֖יהָ עֲנָבִֽים׃ (יא) וְכ֥וֹס פַּרְעֹ֖ה בְּיָדִ֑י וָאֶקַּ֣ח אֶת־הָֽעֲנָבִ֗ים וָֽאֶשְׂחַ֤ט אֹתָם֙ אֶל־כּ֣וֹס פַּרְעֹ֔ה וָאֶתֵּ֥ן אֶת־הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה׃ (יב) וַיֹּ֤אמֶר לוֹ֙ יוֹסֵ֔ף זֶ֖ה פִּתְרֹנ֑וֹ שְׁלֹ֙שֶׁת֙ הַשָּׂ֣רִגִ֔ים שְׁלֹ֥שֶׁת יָמִ֖ים הֵֽם׃ (יג) בְּע֣וֹד ׀ שְׁלֹ֣שֶׁת יָמִ֗ים יִשָּׂ֤א פַרְעֹה֙ אֶת־רֹאשֶׁ֔ךָ וַהֲשִֽׁיבְךָ֖ עַל־כַּנֶּ֑ךָ וְנָתַתָּ֤ כוֹס־פַּרְעֹה֙ בְּיָד֔וֹ כַּמִּשְׁפָּט֙ הָֽרִאשׁ֔וֹן אֲשֶׁ֥ר הָיִ֖יתָ מַשְׁקֵֽהוּ׃ (יד) כִּ֧י אִם־זְכַרְתַּ֣נִי אִתְּךָ֗ כַּאֲשֶׁר֙ יִ֣יטַב לָ֔ךְ וְעָשִֽׂיתָ־נָּ֥א עִמָּדִ֖י חָ֑סֶד וְהִזְכַּרְתַּ֙נִי֙ אֶל־פַּרְעֹ֔ה וְהוֹצֵאתַ֖נִי מִן־הַבַּ֥יִת הַזֶּֽה׃ (טו) כִּֽי־גֻנֹּ֣ב גֻּנַּ֔בְתִּי מֵאֶ֖רֶץ הָעִבְרִ֑ים וְגַם־פֹּה֙ לֹא־עָשִׂ֣יתִֽי מְא֔וּמָה כִּֽי־שָׂמ֥וּ אֹתִ֖י בַּבּֽוֹר׃ (טז) וַיַּ֥רְא שַׂר־הָאֹפִ֖ים כִּ֣י ט֣וֹב פָּתָ֑ר וַיֹּ֙אמֶר֙ אֶל־יוֹסֵ֔ף אַף־אֲנִי֙ בַּחֲלוֹמִ֔י וְהִנֵּ֗ה שְׁלֹשָׁ֛ה סַלֵּ֥י חֹרִ֖י עַל־רֹאשִֽׁי׃ (יז) וּבַסַּ֣ל הָֽעֶלְי֗וֹן מִכֹּ֛ל מַאֲכַ֥ל פַּרְעֹ֖ה מַעֲשֵׂ֣ה אֹפֶ֑ה וְהָע֗וֹף אֹכֵ֥ל אֹתָ֛ם מִן־הַסַּ֖ל מֵעַ֥ל רֹאשִֽׁי׃ (יח) וַיַּ֤עַן יוֹסֵף֙ וַיֹּ֔אמֶר זֶ֖ה פִּתְרֹנ֑וֹ שְׁלֹ֙שֶׁת֙ הַסַּלִּ֔ים שְׁלֹ֥שֶׁת יָמִ֖ים הֵֽם׃ (יט) בְּע֣וֹד ׀ שְׁלֹ֣שֶׁת יָמִ֗ים יִשָּׂ֨א פַרְעֹ֤ה אֶת־רֹֽאשְׁךָ֙ מֵֽעָלֶ֔יךָ וְתָלָ֥ה אוֹתְךָ֖ עַל־עֵ֑ץ וְאָכַ֥ל הָע֛וֹף אֶת־בְּשָׂרְךָ֖ מֵעָלֶֽיךָ׃ (כ) וַיְהִ֣י ׀ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י י֚וֹם הֻלֶּ֣דֶת אֶת־פַּרְעֹ֔ה וַיַּ֥עַשׂ מִשְׁתֶּ֖ה לְכׇל־עֲבָדָ֑יו וַיִּשָּׂ֞א אֶת־רֹ֣אשׁ ׀ שַׂ֣ר הַמַּשְׁקִ֗ים וְאֶת־רֹ֛אשׁ שַׂ֥ר הָאֹפִ֖ים בְּת֥וֹךְ עֲבָדָֽיו׃ (כא) וַיָּ֛שֶׁב אֶת־שַׂ֥ר הַמַּשְׁקִ֖ים עַל־מַשְׁקֵ֑הוּ וַיִּתֵּ֥ן הַכּ֖וֹס עַל־כַּ֥ף פַּרְעֹֽה׃ (כב) וְאֵ֛ת שַׂ֥ר הָאֹפִ֖ים תָּלָ֑ה כַּאֲשֶׁ֥ר פָּתַ֛ר לָהֶ֖ם יוֹסֵֽף׃ (כג) וְלֹֽא־זָכַ֧ר שַֽׂר־הַמַּשְׁקִ֛ים אֶת־יוֹסֵ֖ף וַיִּשְׁכָּחֵֽהוּ׃ {פ}
When they had been in custody for some time, (5) both of them—the cupbearer and the baker of the king of Egypt, who were confined in the prison—dreamed in the same night, each his own dream and each dream with its own meaning. (6) When Joseph came to them in the morning, he saw that they were distraught. (7) He asked Pharaoh’s courtiers, who were with him in custody in his master’s house, saying, “Why do you appear downcast today?” (8) And they said to him, “We had dreams, and there is no one to interpret them.” So Joseph said to them, “Surely God can interpret! Tell me [your dreams].” (9) Then the chief cupbearer told his dream to Joseph. He said to him, “In my dream, there was a vine in front of me. (10) On the vine were three branches. It had barely budded, when out came its blossoms and its clusters ripened into grapes. (11) Pharaoh’s cup was in my hand, and I took the grapes, pressed them into Pharaoh’s cup, and placed the cup in Pharaoh’s hand.” (12) Joseph said to him, “This is its interpretation: The three branches are three days. (13) In three days Pharaoh will pardon you and restore you to your post; you will place Pharaoh’s cup in his hand, as was your custom formerly when you were his cupbearer. (14) But think of me when all is well with you again, and do me the kindness of mentioning me to Pharaoh, so as to free me from this place. (15) For in truth, I was kidnapped from the land of the Hebrews; nor have I done anything here that they should have put me in the dungeon.” (16) When the chief baker saw how favorably he had interpreted, he said to Joseph, “In my dream, similarly, there were three openwork baskets on my head. (17) In the uppermost basket were all kinds of food for Pharaoh that a baker prepares; and the birds were eating it out of the basket above my head.” (18) Joseph answered, “This is its interpretation: The three baskets are three days. (19) In three days Pharaoh will lift off your head and impale you upon a pole; and the birds will pick off your flesh.” (20) On the third day—his birthday—Pharaoh made a banquet for all his officials, and he singled out his chief cupbearer and his chief baker from among his officials. (21) He restored the chief cupbearer to his cupbearing, and he placed the cup in Pharaoh’s hand; (22) but the chief baker he impaled—just as Joseph had interpreted to them. (23) Yet the chief cupbearer did not think of Joseph; he forgot him.
(טו) וַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף חֲל֣וֹם חָלַ֔מְתִּי וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַאֲנִ֗י שָׁמַ֤עְתִּי עָלֶ֙יךָ֙ לֵאמֹ֔ר תִּשְׁמַ֥ע חֲל֖וֹם לִפְתֹּ֥ר אֹתֽוֹ׃ (טז) וַיַּ֨עַן יוֹסֵ֧ף אֶת־פַּרְעֹ֛ה לֵאמֹ֖ר בִּלְעָדָ֑י אֱלֹהִ֕ים יַעֲנֶ֖ה אֶת־שְׁל֥וֹם פַּרְעֹֽה׃ (יז) וַיְדַבֵּ֥ר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף בַּחֲלֹמִ֕י הִנְנִ֥י עֹמֵ֖ד עַל־שְׂפַ֥ת הַיְאֹֽר׃ (יח) וְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת בְּרִיא֥וֹת בָּשָׂ֖ר וִיפֹ֣ת תֹּ֑אַר וַתִּרְעֶ֖ינָה בָּאָֽחוּ׃ (יט) וְהִנֵּ֞ה שֶֽׁבַע־פָּר֤וֹת אֲחֵרוֹת֙ עֹל֣וֹת אַחֲרֵיהֶ֔ן דַּלּ֨וֹת וְרָע֥וֹת תֹּ֛אַר מְאֹ֖ד וְרַקּ֣וֹת בָּשָׂ֑ר לֹֽא־רָאִ֧יתִי כָהֵ֛נָּה בְּכׇל־אֶ֥רֶץ מִצְרַ֖יִם לָרֹֽעַ׃ (כ) וַתֹּאכַ֙לְנָה֙ הַפָּר֔וֹת הָרַקּ֖וֹת וְהָרָע֑וֹת אֵ֣ת שֶׁ֧בַע הַפָּר֛וֹת הָרִאשֹׁנ֖וֹת הַבְּרִיאֹֽת׃ (כא) וַתָּבֹ֣אנָה אֶל־קִרְבֶּ֗נָה וְלֹ֤א נוֹדַע֙ כִּי־בָ֣אוּ אֶל־קִרְבֶּ֔נָה וּמַרְאֵיהֶ֣ן רַ֔ע כַּאֲשֶׁ֖ר בַּתְּחִלָּ֑ה וָאִיקָֽץ׃ (כב) וָאֵ֖רֶא בַּחֲלֹמִ֑י וְהִנֵּ֣ה ׀ שֶׁ֣בַע שִׁבֳּלִ֗ים עֹלֹ֛ת בְּקָנֶ֥ה אֶחָ֖ד מְלֵאֹ֥ת וְטֹבֽוֹת׃ (כג) וְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים צְנֻמ֥וֹת דַּקּ֖וֹת שְׁדֻפ֣וֹת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽם׃ (כד) וַתִּבְלַ֙עְןָ֙ הַשִּׁבֳּלִ֣ים הַדַּקֹּ֔ת אֵ֛ת שֶׁ֥בַע הַֽשִּׁבֳּלִ֖ים הַטֹּב֑וֹת וָֽאֹמַר֙ אֶל־הַֽחַרְטֻמִּ֔ים וְאֵ֥ין מַגִּ֖יד לִֽי׃
(כה) וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־פַּרְעֹ֔ה חֲל֥וֹם פַּרְעֹ֖ה אֶחָ֣ד ה֑וּא אֵ֣ת אֲשֶׁ֧ר הָאֱלֹהִ֛ים עֹשֶׂ֖ה הִגִּ֥יד לְפַרְעֹֽה׃ (כו) שֶׁ֧בַע פָּרֹ֣ת הַטֹּבֹ֗ת שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַֽשִּׁבֳּלִים֙ הַטֹּבֹ֔ת שֶׁ֥בַע שָׁנִ֖ים הֵ֑נָּה חֲל֖וֹם אֶחָ֥ד הֽוּא׃ (כז) וְשֶׁ֣בַע הַ֠פָּר֠וֹת הָֽרַקּ֨וֹת וְהָרָעֹ֜ת הָעֹלֹ֣ת אַחֲרֵיהֶ֗ן שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַֽשִּׁבֳּלִים֙ הָרֵק֔וֹת שְׁדֻפ֖וֹת הַקָּדִ֑ים יִהְי֕וּ שֶׁ֖בַע שְׁנֵ֥י רָעָֽב׃ (כח) ה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־פַּרְעֹ֑ה אֲשֶׁ֧ר הָאֱלֹהִ֛ים עֹשֶׂ֖ה הֶרְאָ֥ה אֶת־פַּרְעֹֽה׃ (כט) הִנֵּ֛ה שֶׁ֥בַע שָׁנִ֖ים בָּא֑וֹת שָׂבָ֥ע גָּד֖וֹל בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃ (ל) וְ֠קָ֠מוּ שֶׁ֜בַע שְׁנֵ֤י רָעָב֙ אַחֲרֵיהֶ֔ן וְנִשְׁכַּ֥ח כׇּל־הַשָּׂבָ֖ע בְּאֶ֣רֶץ מִצְרָ֑יִם וְכִלָּ֥ה הָרָעָ֖ב אֶת־הָאָֽרֶץ׃ (לא) וְלֹֽא־יִוָּדַ֤ע הַשָּׂבָע֙ בָּאָ֔רֶץ מִפְּנֵ֛י הָרָעָ֥ב הַה֖וּא אַחֲרֵי־כֵ֑ן כִּֽי־כָבֵ֥ד ה֖וּא מְאֹֽד׃ (לב) וְעַ֨ל הִשָּׁנ֧וֹת הַחֲל֛וֹם אֶל־פַּרְעֹ֖ה פַּעֲמָ֑יִם כִּֽי־נָכ֤וֹן הַדָּבָר֙ מֵעִ֣ם הָאֱלֹהִ֔ים וּמְמַהֵ֥ר הָאֱלֹהִ֖ים לַעֲשֹׂתֽוֹ׃
(לג) וְעַתָּה֙ יֵרֶ֣א פַרְעֹ֔ה אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם וִישִׁיתֵ֖הוּ עַל־אֶ֥רֶץ מִצְרָֽיִם׃ (לד) יַעֲשֶׂ֣ה פַרְעֹ֔ה וְיַפְקֵ֥ד פְּקִדִ֖ים עַל־הָאָ֑רֶץ וְחִמֵּשׁ֙ אֶת־אֶ֣רֶץ מִצְרַ֔יִם בְּשֶׁ֖בַע שְׁנֵ֥י הַשָּׂבָֽע׃ (לה) וְיִקְבְּצ֗וּ אֶת־כׇּל־אֹ֙כֶל֙ הַשָּׁנִ֣ים הַטֹּב֔וֹת הַבָּאֹ֖ת הָאֵ֑לֶּה וְיִצְבְּרוּ־בָ֞ר תַּ֧חַת יַד־פַּרְעֹ֛ה אֹ֥כֶל בֶּעָרִ֖ים וְשָׁמָֽרוּ׃ (לו) וְהָיָ֨ה הָאֹ֤כֶל לְפִקָּדוֹן֙ לָאָ֔רֶץ לְשֶׁ֙בַע֙ שְׁנֵ֣י הָרָעָ֔ב אֲשֶׁ֥ר תִּהְיֶ֖יןָ בְּאֶ֣רֶץ מִצְרָ֑יִם וְלֹֽא־תִכָּרֵ֥ת הָאָ֖רֶץ בָּרָעָֽב׃ (לז) וַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י פַרְעֹ֑ה וּבְעֵינֵ֖י כׇּל־עֲבָדָֽיו׃
(15) And Pharaoh said to Joseph, “I have had a dream, but no one can interpret it. Now I have heard it said of you that for you to hear a dream is to tell its meaning.” (16) Joseph answered Pharaoh, saying, “Not I! God will see to Pharaoh’s welfare.” (17) Then Pharaoh said to Joseph, “In my dream, I was standing on the bank of the Nile, (18) when out of the Nile came up seven sturdy and well-formed cows and grazed in the reed grass. (19) Presently there followed them seven other cows, scrawny, ill-formed, and emaciated—never had I seen their likes for ugliness in all the land of Egypt! (20) And the seven lean and ugly cows ate up the first seven cows, the sturdy ones; (21) but when they had consumed them, one could not tell that they had consumed them, for they looked just as bad as before. And I awoke. (22) In my other dream, I saw seven ears of grain, full and healthy, growing on a single stalk; (23) but right behind them sprouted seven ears, shriveled, thin, and scorched by the east wind. (24) And the thin ears swallowed the seven healthy ears. I have told my magicians, but none has an explanation for me.”
(25) And Joseph said to Pharaoh, “Pharaoh’s dreams are one and the same: God has told Pharaoh what He is about to do. (26) The seven healthy cows are seven years, and the seven healthy ears are seven years; it is the same dream. (27) The seven lean and ugly cows that followed are seven years, as are also the seven empty ears scorched by the east wind; they are seven years of famine. (28) It is just as I have told Pharaoh: God has revealed to Pharaoh what He is about to do. (29) Immediately ahead are seven years of great abundance in all the land of Egypt. (30) After them will come seven years of famine, and all the abundance in the land of Egypt will be forgotten. As the land is ravaged by famine, (31) no trace of the abundance will be left in the land because of the famine thereafter, for it will be very severe. (32) As for Pharaoh having had the same dream twice, it means that the matter has been determined by God, and that God will soon carry it out.
(33) “Accordingly, let Pharaoh find a man of discernment and wisdom, and set him over the land of Egypt. (34) And let Pharaoh take steps to appoint overseers over the land, and organize the land of Egypt in the seven years of plenty. (35) Let all the food of these good years that are coming be gathered, and let the grain be collected under Pharaoh’s authority as food to be stored in the cities. (36) Let that food be a reserve for the land for the seven years of famine which will come upon the land of Egypt, so that the land may not perish in the famine.”
"Interpreting Dreams: Joseph, Freed and the Judaic Tradition," by Murray L. Wax Ph.D. (Journal of Psychology and Judaism, Vol. 22, No. 1, Spring 1998)
What is noteworthy about this text [of Joseph's dreams] is not merely the recitation of Joseph's dreams, but that his father and brothers immediately understood the significance of the dreams; also, that the biblical narrator could assume that the audience, in turn, would understand the situation.... The narrator does not pause to explain to a skeptical audience that dreams have a meaning. Indeed the meaning of dreams is so indubitable to the biblical audience as to be the springs of action...
"And they said one to another: ‘Behold, the dreamer [ba’al ha-halomot] cometh. Come now therefore, and let us slay him..."
Within a small intimate community such as the biblical family of Jacob—or the psychotherapeutic dyad—a dream can express a meaningful prehension. Unconsciously, the individual may perceive characteristics or attitudes of intimate others, and so of their potential interaction, and this may then be expressed in the form of a dream. The young Joseph sounds like an arrogant brat, but he had understood something of his potential superiority to his brothers.
The biblical text gives no clues for Joseph's interpretation [of the cupbearer's and baker's dreams]. If there were linguistic clues they might have been present in the Egyptian language of the time, whose terms echo within the text of Pharaoh's dream... Assuming the basic logic of the biblical narrative, the dreams of the imprisoned baker and butler reveal that they have correctly intuited the judgments of their master, Pharaoh. In thus deciphering their dreams, Joseph (in his turn) is intuiting their unconscious knowledge.
Joseph was thus to come to the attention—and favor—of a restless and troubled Pharaoh. The Bible (and Freud) attribute this to his skill in interpreting dreams, but beneath the manifest narrative is a subtext revealing Joseph's keen abilities in discerning hidden anxieties and ambitions.
Rabbi Lisa Grant, "Emunah- Faith: A Pathway to Patience, Courage and Acceptance" in Rabbi Barry H. Block The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (p. 63). CCAR Press.
"The key difference between the Joseph who taunts his brothers in Parashat Vayeishev and the more mature and humble Joseph of Mikeitz is that he has developed a steadfast faith in God, which helps him to become more aware of the consequences of his actions. His maturation takes place over time, only starting with the time he spends in Potiphar’s house when he resists the attempted seduction by Potiphar’s wife. Though he is wrongly accused and thrown into prison, he holds fast to his faith..."
Rabbi Rachel Barenblatt, https://velveteenrabbi.blogs.com/blog/mussar/
If I were to choose from this list of character strengths to describe Joseph, top on my list would be emunah, faith and trust (in this translation, "conviction.") He's strong in gevurah, discipline and will power. He's strong in anavah, humility. (Remember his repeated insistence that it is not he who interprets dreams, but rather God, flowing through him.) He's strong in netzach, perseverance and grit. These are the qualities I see revealed in who his life story has led him to become.... There's so much that we can't control, including birth, family of origin dynamics, how others treat us, when and whether we struggle with illness, etc. But Joseph's story is a reminder that we can choose what qualities we want to cultivate, both in years of emotional "plenty" and in years of spiritual "famine." The qualities we choose to cultivate reveal who we are. When change or conflict or challenge offers us an opportunity to make ourselves known, who do we want to reveal ourselves to be?