The Zohar (link) asks why the pasuk says “Rotzeh Hashem es yerei’av” instead of saying “Rotzeh Hashem b’yerieav.” The word “es” usually means we are dealing with a transitive verb, yet here b’pashtus the pasuk means Hashem is filled with love for those who fear him – it’s an intransitive verb.
The Zohar puts a new twist on the pasuk. The word “rotzeh” here is like the word “ritzuy.” If you have a breakdown in a relationship with a friend, you have to go out and do ritzuy, piyus, to restore the friendship. A person can have a breakdown in their relationship with G-d as well. “Rotzeh Hashem es yerei’av” means that Hashem doesn’t wait for the person to come back; he goes out and does “ritzuy” and re-ignites and rebuilds the ratzon within the person.
The Zohar continues that “Vayiritzuhu min ha’bor” means that in addition to Yosef being physically taken from the prison pit, there was ritzuy and piyus involved. Yosef had to make peace with what had transpired, he had to overcome the anger and depression at being thrown into that pit and accept it as just another hurdle on his path to greater things.
I have nothing to add; I just wanted to pass it along because it is a nice thought.
Now for the question:
The Midrash gives some examples of interpretations of Pharoah’s dreams suggested by his advisors, and applies the pasuk of “bakeish leitz chochma v’ayin” (Mishlei 14:6) to their unsuccessful efforts. Yosef, however, is “da’as l’navon nakeil,” as his interpretation was correct.
What does this Midrash tell us that we don’t already know from the pesukim? Surely the details of Pharoah’s advisors misinterpretations are not important, and we also know already that Yosef’s interpretation was right. What are Chazal adding to our understanding of the parsha and what are they trying to teach us?