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Parshat Miketz: How Outside the Box Thinking Can Lead to Salvation
A Torah scroll. Photo: RabbiSacks.org.
“Experts are often wrong — but rarely in doubt.” On the evening of October 15, 1987, Michael Fish went on BBC television to do what he had done reliably for years: give the weather forecast.
Before signing off, he added a few words of reassurance. Earlier that day, he told viewers, a woman had rung the BBC saying she had heard there was a hurricane on the way. “Well, if you’re watching,” Fish said with calm authority, “don’t worry, there isn’t.”
A few hours later, the Great Storm of 1987 tore through southern England, with winds exceeding 120 miles an hour. Eighteen people were killed. Fifteen million trees were uprooted. Roofs disappeared, power lines collapsed, and entire landscapes were altered overnight.
It was the Jewish festival of Shemini Atzeret, marking the end of Sukkot, and hundreds of sukkahs were caught up in the chaos, blown down and destroyed.
In the town of Sevenoaks, Kent, six of the seven famous oak trees that gave the place its name were ripped out of the ground. The town, it should be noted, was not subsequently renamed Oneoak. Instead, with its identity so closely tied to multiple oaks, Sevenoaks replanted seven new ones — so that today, Sevenoaks actually has eight oak trees.
Michael Fish, it is also worth noting, kept his job.
The financial crash of 2008 followed a similar script. For years beforehand, economists, regulators, and financial institutions spoke confidently about risk being “priced in” and markets being fundamentally sound. Complex models reassured everyone that the system was stable, even resilient.
And then, almost overnight, it wasn’t. Banks collapsed, markets froze, pensions evaporated, and ordinary people paid a terrible price.
In the countless Congressional hearings and post-mortems that followed, an uncomfortable truth emerged: the warning signs had been visible for some time. Housing prices had become detached from reality. Subprime mortgages were being packaged into investment products that were anything but safe. Leverage was out of control, and incentives rewarded recklessness rather than restraint.
But the prevailing assumptions were so entrenched that few within the system were willing — or able — to see where the patterns were leading.
Closer to home, and far more devastating, was October 7, 2023. Israel’s intelligence agencies and the IDF are widely regarded as among the most sophisticated military and intelligence establishments in the world, staffed by brilliant analysts with unparalleled access to data, surveillance, and human intelligence.
And yet, the attack — which resulted in wholesale slaughter, rape, destruction, and kidnappings — came as a profound shock.
In the weeks and months that followed, it emerged that Hamas’ preparations had not been invisible. There were signals: training exercises, intercepted communications, and anomalies that, in retrospect, now seem glaring.
But they were filtered through assumptions about deterrence, capability, and intent — assumptions that dulled their significance. The unthinkable was discounted precisely because it was unthinkable.
What links all these failures — and many others throughout history — is not a lack of information, talent, or effort. In each case, the data existed, the signs were there, and the patterns were discernible.
What was missing was not expertise, but the ability to step back from the details, challenge prevailing assumptions, and recognize what the information was really pointing toward. The experts were using familiar methods to analyze the evidence, but no one was assembling the full picture.
And this is precisely the failure that lies at the heart of the opening section of Parshat Miketz. Pharaoh is disturbed by two vivid dreams and acts as any leader facing uncertainty would: he calls on his ancient think tank of experts.
Egypt’s seasoned magicians and dream interpreters are brought before him, a group akin to today’s specialized advisory committees, with a long track record of success, grounded in a deep familiarity with the symbolic language of dreams. According to the Midrash, they do not sit in baffled silence but offer interpretations that are clever, confident, and internally coherent. And yet, for all their sophistication, they fail to satisfy Pharaoh.
Pharaoh’s dreams themselves are not especially obscure. In the first, he sees seven healthy, well-fed cows emerge from the Nile, only to be swallowed whole by seven gaunt, famished cows that remain just as emaciated after consuming them. In the second, seven full, robust ears of grain are consumed by seven thin, scorched ears–and once again, the weaker do not benefit from swallowing the stronger.
The imagery is unsettling but not incomprehensible, and the parallels between the two dreams are obvious. The experts in Pharaoh’s court duly get to work, analyzing the symbols and offering a range of plausible explanations. But for all their ingenuity and proficiency, they fail to grasp what Pharaoh senses instinctively: these dreams are not puzzles to be decoded, but warnings demanding a response.
So who will decode the dreams? At that moment, Pharaoh’s chief butler remembers that his own dream–and that of the royal baker–had been interpreted some two years earlier by a young Hebrew slave when they were all together in prison. “Get Joseph,” he tells Pharaoh.
Joseph is hastily summoned, shaved, and brought before the king. But why would Joseph have an edge over the experts? What was his secret? The Torah never spells it out explicitly, but the answer is not difficult to discern.
Joseph succeeds where the experts fail because he approaches the dreams in an entirely different way. The magicians of Egypt focus on the imagery, on what each cow or ear of grain might symbolize.
Joseph steps back and looks for structure. He notices that the dream is repeated, which tells him it is certain. He sees the symmetry of seven followed by seven, and abundance followed by collapse. Most importantly, he recognizes urgency.
This is not so much dream interpretation as it is pattern recognition. And clearly Joseph is not interested in impressing Pharaoh with his brilliance; he is far more interested in preparing Egypt for what is about to come.
A striking insight offered by the Izhbitzer Rebbe, Rav Mordechai Yosef Leiner, sharpens this point even further. Repetition, he explains, signals that events have already moved from possibility to determination. When something appears just once, it remains fluid, subject to change and human choice. But when it happens twice, the process is already in motion.
That is why Joseph tells Pharaoh that the matter has been firmly decided by God and is imminent. The dreams are not symbolic riddles; they are revelations of a reality already unfolding. Egypt no longer has the luxury of asking what the dreams mean. The only meaningful question left is how to respond.
So many modern experts, for all their intelligence and sophistication, end up resembling the soothsayers of ancient Egypt more than Joseph. They are not foolish, and they are not careless. But they are trained to work within established frameworks, to refine existing models, and to interpret data in ways that confirm prevailing assumptions. When reality begins to shift, those habits become liabilities.
Joseph represents a different kind of wisdom. He is willing to question the framework itself, to notice when repetition signals momentum, and to understand that clarity imposes responsibility. The challenge Miketz leaves us with is not whether we respect expertise, but whether we are prepared to move beyond it — to step back, see the pattern, and act before the storm is already upon us.
The author is a rabbi in Beverly Hills, California.
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Jewish witchcraft isn’t as weird as it sounds
Madonna, incongruously, may be largely responsible for introducing the public to a mystical, magical image of Judaism — one that went beyond old men bent over books, studying laws for keeping kosher or Shabbat. Her red string bracelet and her studies of kabbalah gave the religion a new air of mystery and occultism.
But Judaism has always been full of mystical, magical traditions. Jews made amulets to protect against the evil eye, or for luck and prosperity. They beseeched and pacified the dead. Rabbis wrote protective charms for their flock. Psychics and palm readers told the fortunes of Jews and non-Jews alike.
A new exhibit, “Jews are Magic: Occult Practices from Palmistry to Psychics” from YIVO and the Center for Jewish History, delves into the history of the occult in Ashkenazi Judaism. The display, which pulls from YIVO’s archives, has examples of occultism drawing from two Jewish communities: the shtetl and the city.
One side of the exhibit showcases letters to great rabbis asking for blessings and remedies, as well as written spells and amulets protecting against demons like Lilith. The other features photos and biographies of professional Jewish clairvoyants and fortune tellers, who worked mostly in urban areas serving both Jews and gentiles with seances, palmistry and the like, advertising in newspapers and performing on stages.
It’s a lot to cover, and it’s complicated not only by the history but by a quote from Deuteronomy, highlighted in the exhibit. It explicitly forbids those who “useth divination” as well as those who are an “enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard or a necromancer.” It is a comprehensive list, and doesn’t mince words, calling all of these magicians “an abomination.” Yet even great rabbis and Talmudists wrote charms. How could magic be so pervasive in Judaism when it is so expressly prohibited?
This is the fundamental question of the exhibit, but the show is small and has limited space to fully examine the contradictions. Its artifacts span so much time that it is difficult to intuit the connections between, say, Terfren Laila — a traveling psychic born Else Terese Frenkel who wore a ruby-adorned turban and pretended to be from Singapore by way of India (despite her Yiddish accent) — and letters asking a Talmud scholar to heal a loved one.
Thankfully, to open the exhibition, YIVO held a panel discussion between two scholars, Rokhl Kafrissen, an expert in Ashkenazi women’s folk magic, and Samuel Glauber, whose expertise is Jewish occultism in the late 1800s and early 1900s. Moderated by YIVO’s Eddy Portnoy, the panelists discussed the ways that superstitions arose in shtetls and were mined by those looking to make a few shekels.
Kafrissen explained that magic was a normal part of Jewish life for centuries, largely practiced by women; their domain was the home, encompassing everything from health to wealth, including charms and remedies. And just because these women’s rituals weren’t a “normative” part of Judaism — which is to say, institutional or recorded by official religious texts — they were certainly a normal part of life. Women led rituals such as cemetery measuring, a practice in which string was used to encircle the graveyard while praying and later used to make “soul candles” for Yom Kippur, and removed the evil eye from anyone concerned they had been cursed — what Kafrissen called “everyday Ashkenazi magic.”
But over time, these rituals — long central to Ashkenazi life — were pushed out as some Jewish leaders hoped to modernize their religion. Science rose to take the place of folk magic, and people began to dismiss these practices, which were rarely written down, as mere superstition.
This sense that Judaism was full of magic, however, fed easily into Christian suspicions about Jewish witchcraft, and perhaps encouraged some of the urban psychics and spiritualists to lean on Judaism to increase their mystery.
Glauber’s research focuses on this latter, urban category, a far cry from the shtetl folk magic. These Jewish men and women took part in a craze that enraptured far more than just Jews — seances and fortune-telling were trendy throughout the Victorian era and beyond, and its Jewish performers did not only serve Jews. (Though those suspected to be Jewish were covered hungrily by the Jewish press.) They worked magic on stage and sold their services to eager consumers hoping to speak to the dead or know the future.
Some of these performers tried to hide their Judaism, like the turban-wearing Laila, who managed to become famous enough to tell the fortunes of celebrity clients in Los Angeles and London. Another was trusted by Stalin.
Others, such as Abraham Hochman, were open about their Judaism; Hochman helped the Jewish immigrant community in New York by using his supposed psychic abilities to help women who had arrived in the city find runaway husbands. (The problem was so pervasive that the Forverts had a “Gallery of Missing Husbands” column to do the same.) One branded himself a mystical rabbi, leaning into Judaism’s mystique, which led to an audience, Glauber said, made up mostly of Christian barmaids.
Much of this information discussed by Glauber and Kafrissen is not included in the exhibit, which largely consists of fragments of papers from YIVO’s archives. The end of their discussion touched briefly on yet another rich source of magic: modern Hasidism. But neither the discussion nor exhibit had space to expand on this topic, making it hard to find the throughline between demon-warding amulets and today’s Judaism.
Still, no exhibit or discussion can capture the subject in its entirety. What “Jews are Magic” does best is spark curiosity, and a desire to learn more. That, in itself, is a kind of Jewish magic.
The exhibit ‘Jews are Magic’ is on display from May 26 to Dec. 31 2026 at the YIVO Institute for Jewish Research in the Center for Jewish History in New York City.
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Staunch Israel critic and Gaza trauma surgeon Adam Hamawy wins NJ-12 primary
(JTA) — Adam Hamawy, the staunch Israel critic who served as a trauma surgeon in Gaza, is expected to join Congress after winning the Democratic primary in New Jersey’s 12th district on Tuesday.
The political novice held a 12-point margin ahead of second-place candidate Brad Cohen with 86% of the vote in, even as he faced questions over his past ties to Omar Abdel-Rahman, the “Blind Sheikh” convicted on terrorism charges in 1995. Hamawy’s camp had called the questions “gross and bigoted” and said the attacks against him were “getting more desperate than ever.”
At a time when Israel is becoming increasingly unpopular among Democratic voters, Hamawy’s victory makes him the latest in a string of vocally pro-Palestinian progressives to win Democratic elections in blue districts in this year’s midterms, following fellow New Jersey candidate Analilia Mejia and Chris Rabb in Pennsylvania.
“The Democratic establishment just got a wake-up call!” wrote PAL PAC, a pro-Palestinian group that had endorsed Hamawy, on X. “This victory proves what we have known all along: Standing firmly and unapologetically for Palestinian freedom is a WINNING platform.”
Hamawy, who is credited with having saved Sen. Tammy Duckworth’s life during the Iraq War, was also boosted by $2 million in spending by American Priorities, a super PAC that aims to counterweight the pro-Israel lobbying group AIPAC by installing pro-Palestinian progressives in Congress. He was endorsed by a slew of left-wing politicians and campaigned alongside the streamer Hasan Piker, who’s been accused of antisemitic rhetoric. He is set to succeed Rep. Bonnie Watson Coleman, who is retiring at the end of her term.
As an opponent of Israel’s Iron Dome missile defense system and a supporter of a complete arms embargo and the right of return for Palestinian refugees, Hamawy will become one of Congress’ sharpest Israel critics if he wins November’s general election, which he is expected to do in the deep-blue district.
Hamawy said that he finds antisemitism “abhorrent” and that he is “deeply worried about its continued rise” in a statement to the Jewish Telegraphic Agency last week.
“As a Muslim, I understand what it feels like to face bigotry, to feel unsafe in your community and to have your loyalty to this country questioned,” Hamawy said. “In this country, we have seen recent attacks at both synagogues and mosques. I see our safety as intertwined.”
Asked about Jewish constituents who disagree with his stance on Israel, Hamawy told JTA, “I hope we can still connect on shared values and goals, including peace, justice, safety and dignity.” He added that his door “will always be open.”
Ken Martin, chair of the Democratic National Committee, did not mention Hamawy’s pro-Palestinian advocacy in a statement congratulating him on his win.
“As a veteran, combat surgeon, and small business owner, Adam Hamawy has continually served his community and our country. He is a proven fighter for working families,” Martin said. “We look forward to welcoming him to Congress, where he will continue the fight to lower costs, expand access to healthcare, and make life more affordable for New Jersey families.”
This article originally appeared on JTA.org.
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Scott Wiener wins spot in general election for San Francisco House seat as a Jewish critic of Israel
California State Sen. Scott Wiener advanced Tuesday as the frontrunner to succeed former House Speaker Nancy Pelosi in Congress, in a contest closely watched in Jewish politics after Wiener called Israel’s actions in the Gaza War a genocide and called for a halt to arms sales to Israel.
Wiener, a 55-year-old progressive Democrat who is Jewish, advanced with the most votes, with 42% of the ballots with about half counted as of Wednesday morning in California’s top-two primary for the deep-blue San Francisco district Pelosi has represented for nearly four decades. In November’s general election he will face the runner-up Democrat, San Francisco Supervisor Connie Chan, who is backed by Pelosi.
In his victory speech, Wiener promised to fight the Trump administration’s “disaster of a regime” that has “commandeered this country, that is tearing down our democracy and the rule of law, that is getting us into disastrous wars.”
“I’m polite but not quiet,” he added. “I’m not going to wait my turn.”
Wiener’s possible arrival in Congress comes amid a broader reshaping of Jewish Democratic politics, as a more progressive and younger generation of Jewish candidates increasingly embraces a more critical approach toward Israel.
The Israeli-Palestinian conflict became a key issue that defined his congressional campaign. In an interview with the Forward last year, after announcing his bid, Wiener said his approach reflects that of the “large majority of Democrats in Congress” who don’t want to sever ties with Israel but are critical of the policies of the right-wing government.
Wiener’s declaration in January accusing Israel of genocide caused an uproar among Jewish leaders and voters nationally and prompted his resignation as co-chair of the California Jewish Caucus.
For years, I’ve condemned Netanyahu and his extremist government and the devastation they’ve inflicted on Gaza. It’s why I’ve been clear I won’t support U.S. funding for the destruction of Palestinian communities. I’ve stopped short of calling it genocide, but I can’t anymore. pic.twitter.com/71nIt6K527
— Senator Scott Wiener (@Scott_Wiener) January 11, 2026
Wiener had already positioned himself as a progressive on Israel. He was an early supporter of a bilateral ceasefire, called the war “indefensible” and said he would back congressional measures to halt the sale of offensive weapons to Israel. But his declaration of genocide came under duress, after he faced widespread backlash from progressive voters when he refused during a candidate debate to say whether or not he believed Israel was committing genocide.
The episode reflected both the political pressures facing Jewish members of Congress and the changing landscape of Democratic leadership.
Wiener is running in the company of Massachusetts Rep. Seth Moulton, who is challenging incumbent Sen. Ed Markey in Massachusetts; Brad Lander, running against Rep. Dan Goldman in New York; and Daniel Biss, the Democratic nominee for the Illinois seat represented by retiring Rep. Jan Schakowsky, all of whom promised not to take contributions from the Israeli government-allied American Israel Public Affairs Committee.
These Jewish candidates remain supportive of Israel’s existence and reject efforts to isolate the Jewish state. But they are now more willing to embrace language that would have been politically unthinkable for mainstream Jewish elected officials just a decade ago, when figures such as retiring congressman Jerry Nadler and the late Reps. Nita Lowey and Eliot Engel, all of New York, were the faces of progressive Jewish politics. Pelosi, who often spoke of her pride in her Jewish grandchildren and her father’s early support for Israel’s founding, led a generation of Democrats for whom unwavering pro-Israel support was a given.
Wiener’s election would signal the start of a new era. Notably absent from Wiener’s remarks on Tuesday were references to Israel, antisemitism or his Jewish identity.
Other California races
Other high-profile California races saw progressive candidates outside the bubble as centrist and conservative candidates advanced in open primaries where the top two vote-getters advance to the general election.
In Los Angeles, with about half of votes counted, Republican ex-reality TV star Spencer Pratt (29.5% of the vote) appears poised to advance to the general election, along with incumbent Democratic Mayor Karen Bass (36.5%). Nithya Raman — a democratic socialist who once won a pro-Israel endorsement — lags well behind them with about half the votes counted. Billionaire Democrat (and former synagogue president) Adam Miller was a distant fourth, with 4% of the vote.
And with a slew of Democrats splitting votes in the governor’s race, Republican talk show host Steve Hilton led all candidates with 27% of the vote, closely trailed by Xavier Becerra (26%), who was the health and human services secretary under President Joe Biden. Billionaire progressive Tom Steyer had just under 20% of the vote with about half of the votes counted.
Rep. Brad Sherman of Los Angeles will advance to the general election, staving off a challenge from fellow Democrat Jake Levine, a former Biden administration official.
Rep. Ro Khanna had 57% of the vote in his Silicon Valley district, meaning he will most likely win the office without a runoff. Khanna is one of the most outspoken critics of Israel in Congress.
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