בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּךֶ אַתֶה חֲוָיָה שְׁכִינּוּ רוּחַ הָעוֹלָם אֲשֶׁר קִדַשְׁתַנוּ בְּמִצְוֹתֶיהֶ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּכָה אַתְּ יָהּ אֱלֹהָתֵינוּ רוּחַ הָעוֹלָם אֲשֶׁר קֵרְבָתְנוּ לַעֲבוֹדָתָהּ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
Blessings for learning and studying Torah
Berakhot 11b:
Barukh atah Adonai Eloheinu melekh ha’olam asher kid’shanu b’mitzvotav v’tzivanu la’asok b’divrei Torah
Nonbinary Hebrew Project:
B’rucheh ateh Khavayah Shekhinu ruach ha’olam asher kidash’tanu b’mitzvotei’he v’tziv’tanu la’asok b’divrei Torah
Feminine God Language:
Brukhah at Ya Elohateinu ruach ha’olam asher keir’vat’nu la’avodatah v’tziv’tavnu la’asok b’divrei Torah
את אשר אלוקים עושה הגיד לפרעה, the fact that G’d gave Pharaoh advance knowledge of what [G'd] was about to do is another reason that your interpreters could not come up with the right interpretation.
(33) “Accordingly, let Pharaoh find someone who’s discerning and wise, whom you can set 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.”
ועתה ירא פרעה איש נבון וחכם, "Now let Pharaoh see to an understanding and wise man, etc." The only reason for this was to encourage Pharaoh to appoint the appropriate officials to deal with the future. Furthermore, the manner in which the lean cows had devoured the fat cows without leaving a trace was clear evidence that during the lean years survival would depend on the produce of the years of plenty. Joseph therefore told Pharaoh to make the appropriate provisions.
(37) The plan pleased Pharaoh and all his courtiers. (38) And Pharaoh said to his courtiers, “Could we find another like him—a man with the divine spirit?” (39) So Pharaoh said to Joseph, “Since God has made all this known to you, there is none so discerning and wise as you. (40) You shall be in charge of my court, and by your command shall all my people be directed; only with respect to the throne shall I be superior to you.” (41) Pharaoh further said to Joseph, “See, I put you in charge of all the land of Egypt.”
Shmuel Kogan, "Why did Pharaoh accept Joseph's dream interpretations and not the others'?," https://www.chabad.org/parshah/article_cdo/aid/557137/jewish/Why-did-Pharaoh-accept-Josephs-dream-interpretations.htm
"Joseph offered Pharaoh his interpretation of the dreams: The seven fat cows and healthy ears represented seven years of plenty; the skinny cows and beaten ears represented seven years of extreme famine.
He then continued to give his advice—although he wasn't asked to do so—and in so doing he clarified everything: During the first set of seven years they should harvest and store as much grain as possible so that when the seven years of famine arrive the Egyptians will have what to eat.
By offering this advice, Joseph was actually answering the million dollar question: How was it possible to have the good and bad at the same time? During the first seven years the second set of seven years of famine was already in existence as they were preparing for it by collecting and storing all the surplus grain. When the famine finally arrived, although nothing grew from the earth, the first set of seven years was still at their side as they had all the food from that period stored away. Thus the seven skinny cows stood side by side with the seven fat cows.
Now, Pharaoh was satisfied."
Rabbi Pesach Wolicki, "Miketz: The Spirit of God in Joseph,"https://theisraelbible.com/miketz-the-spirit-of-god-in-joseph/
"And this is the trait that Joseph exhibited when we interpreted Pharaoh's dreams. Not only did Joseph have the ability to correctly interpret the messages in abstract dream-state images, he was also able to compose a practical plan of action to be implemented in response to these messages. He exhibited ru'ach Elohim - the ability to bridge the gap between the abstract spiritual and the practical physical."
"Rabbi Jonathan Sacks, "Faith, Universal and Particular," https://rabbisacks.org/covenant-conversation/mikketz/faith-universal-and-particular/
Elokim is God as we encounter Him in nature. Hashem is God as we encounter Him in personal relationship, above all in that essentially human mode of relationship that we call speech, verbal communication, conversation, dialogue, words. Elokim is the aspect of God to be found in creation. Hashem is the aspect of God disclosed in revelation.
[...]
We can now understand why it is that Bereishit works on the assumption that one aspect of God, Elokim, is intelligible to all human beings, regardless of whether they belong to the family of Abraham or not. So, for example, Elokim comes in a vision to Avimelech, king of Gerar, despite the fact that he is a pagan. Abraham himself (defending the fact that he has told a half-truth in calling Sarah his sister) says to Avimelech, “I said to myself, There is surely no fear of God [Elokim] in this place, and they will kill me because of my wife.” The Hittites call Abraham “a prince of God [Elokim] in our midst.” Jacob, in his conversations with Laban and later with Esau uses the term Elokim. When he returns to the land of Canaan, the Torah says that “the terror of God [Elokim]” fell on the surrounding towns. All these cases refer to individuals or groups who are outside the Abrahamic covenant. Yet the Torah has no hesitation in ascribing to them the language of Elokim.
That is why Joseph is able to assume that Egyptians will understand the idea of Elokim, even though they are wholly unfamiliar with the idea of Hashem."
Avi Garelick, "A World in Crisis Needs a Yosef," https://www.jtsa.edu/wp-content/uploads/2023/12/5784-Miketz-PDF.pdf
"The miracle is not that Yosef could interpret the dream, but that Pharaoh could listen to his dark and inconvenient vision, because God had planted within him -- he who had the power—a warning of existential crisis for his people."
Rabbi Becky Jaye, "The Power of Dreams and Our Power to Create Prophecy," https://truah.org/resources/parshat-miketz-becky-jaye-moraltorah/
"Rashi adds a comment that offers an extra dimension of Pharaoh’s dreams. On the thin cows devouring the healthy ones (41:4), he writes, “This was a sign that all the joy of the years of plenty would be forgotten in the years of famine.” That is to say, there are two dimensions to the risks we face. The first, of course, is the actual crisis at hand — climate change, racism, and so on. The second is our emotional and spiritual state in response. If we allow fear and despair to paralyze us, we lose all ability to respond to the crisis, which digs us deeper into a destructive cycle."