In the book of the Just, Rikayon is the name of the elegant, wise and well-educated man who became Pharaoh. According to that book, despite his great wisdom and his education, he was then very poor and was advised to leave his homeland of Shinaar שנער for the land of Egypt to expose his wisdom to the King of Egypt in the hope to obtain a seat in his kingdom.
When he arrived and learned that the King of Egypt was not available but only once a year, he took mercenaries and positioned them at the towns' cemeteries to collect from people a tax on the right to bury, he pretended to have received the task to collect from the king. When the time came for the King to hear his people’s complaints about that fraud, he sent for Rikayon who appeared before him which such an impressive wealth he pretended to have gathered for the throne, that the king of Egypt and his court were seduced and forced to recognize his superior wisdom and distinct righteousness. He was then named “Pharaoh” and placed, under the king, in charge of the kingdom main depository. This is how these writings wisely point to the fact that Pharaoh was at first nothing but a banker for the king of Egypt. And since Pharaoh is known to have crowned later on Joseph as the king of Egypt, ruling Egypt for him and under him, we also understand how this “righteous” banker progressively managed to rise above the king and to become the lord of Egypt secretly controlling all aspects of that society.
Now in Judaism, many are the writings explaining the very mechanisms of our modern societies by secretly talking about their origins and the ones of Money. All we have to do is to demystify them. Now before to do so, we have to understand that in Judaism a great commentator or master will never contradict another even though they often excel in pretending to do so in order to wisely bring us to understand these writings out of different angles. Therefore, when the author of that “book of the Just” mentions Terah תֶּרַח, Abram’s father, as being the head of Nimrod’s army, he does not contradict the Midrash Tanchuma who explains how Terah תֶּרַח was back then producing idols צְּלָמִים and selling them. For Nimrod was back then a religious leader, seducing the masses to deviate them from their original faith to the new religion he was fabricating and, therefore, since his war was a religious war against the only God then accepted by all, these fake gods Terah was in charge of producing for Nimrod did compose Nimrod’s army indeed under Terah’s command. Now the word in Hebrew designating the kind of Idols Terah was producing for Nimrod is of great importance, for Tselem צֶלֶם in Hebrew is in fact an image, not really an “Idol” and, most importantly, its value, 160, is in fact the value of Kessef כֶּסֶף, the word used for “Money”. And by realizing that the forms money take are always images and that Money is one of the most powerful man-made gods to many people who sacrifice indeed their life for it, we are forced to accept these writings as among the most valuable heritage of mankind written to awaken by wisely exposing the secret architects of our societies and the important fact that the people in charge of producing Money and controlling its flow are directly involved in our silent downfall.
So many are the clues in the Tanakh תנ”ך pointing to the fact that Egypt had a monetary system built to enslave people through generous salaries for hard work and that Egypt was ruled by that very banker who designed that system. Let’s start with the very creation of money כֶּסֶף. The book of Genesis is the one where Kessef כֶּסֶף appears for the first time and by its very place of birth in these writings do this book invite us to deduct how Money was born in Pharaoh’s house. For Kessef כֶּסֶף in Hebrew appears for the first time in the verse describing Abram overloaded with goods, money and gold when exiting Egypt with presents from Pharaoh (Genesis 13:2), bringing us to deduct not only that Abram’s money came from Pharaoh but that the origins of Money are indeed to be found in his house. And when these texts mention later on how Yossef gathered all the money then in circulation in both the kingdom’s lands, Egypt and Canaan, and deposited it into Pharaoh’s household (Genesis 47:14), we are brought just as well to deduct not only that Egypt had indeed an economy based on trading currency but also that the house of Pharaoh was itself the nation's reserve bank. The book of Exodus teaches us later on how taxes collectors שָׂרֵי מִסִּים (Exodus 1:11) were assigned in Egypt to enslave Israel, and therefore teaches us that since taxes cannot be collected but from people earning money, the working class was then not made of simple slaves but of salaried ones, earning money for their struggle just like today. Then many linguistic subtleties revealing the word Kessef כֶּסֶף concealed in between other words confirm very wisely the omnipresence of Money around Pharaoh. This is how the subtle contraction of the words Kos Paroh כּוֹס פַּרְעֹה (Genesis 40:11, 13) gives Kessef כֶּסֶף and shows Pharaoh’s chalice כּוֹס פַּרְעֹה as symbol of Money כֶּסֶף. This is how the very initials of Kol Sous Paroh כֹּל סוּס פַּרְעֹה reveal Kessef כֶּסֶף to secretly teach us how the "horse of Pharaoh" pursuing Israel (Exodus 14:23) was in reality the country’s entire reserve of currency Pharaoh took to attempt to retrieve his slaves with. Now the words VaKessef Bakane Ishkolou וְכֶסֶף בַּקָּנֶה יִשְׁקֹלוּ (Isaiah 46:6) tells us how money was weighted with a cane, suggesting that money had then the form of coins pierced for being stuck with a graduated cane and counted rapidly. Now if these coins are yet to be found in Egypt it is because there were at one point all of them gathered and stocked away, having finished their task as a tool for Pharaoh for enslaving Egypt (Genesis 47:14). For the abolition of money in Egypt during the starvation was then the final stage for total enslavement of the population and, therefore, Money was not allowed to be put back in circulation, for money at that stage, and then personal wealth, could reverse enslavement.