In the beginning of Parshas Vayigash, Chazal describe the epic battle between Yosef and Yehuda. Yosef, viceroy of Egypt and Yehuda, ruler of Bnei Yaakov battling over the future of Bnei Yisrael. This battle is not merely one occurring in the moment, concerned solely with the safety of Binyamin and the health of Yaakov. Rather, it is a continuation and an acceleration of the ongoing battle between Yosef and Yehuda for the rights to Malchus Yisrael. Answering several questions will help understand this episode.
It is interesting to note that from the time the brothers initially travel to Egypt until Yosef's revelation of his identity to them, the episode of his sale by his brothers is never overtly mentioned. Not as a discussion between the brothers, nor as a memory in Yosef's mind. Why, then, does Yosef choose the moment of his identity revelation as the moment to revisit the terrible episode of his sale? After all, the brothers seem to have abided by the Rambam's three-pronged formula for teshuva by recognizing and regretting their sin - aval asheimim anachnu al achinu - and acceeding to never return to that sin - expressed through their actions in defense of Binyamin.
When Yosef finally reveals himself to his brothers and instructs them on their interaction with their father Yaakov, Yosef emphasizes his desire that they inform Yaakov of his power and position in Egypt. V'higadtem l'avi es kol kevodi b'mitzrayim. Does Yosef really believe that this will impress Yaakov? Does he really think that this will overcome the deep concern that Yaakov would initially have regarding his spiritual well-being? Why is this such an important element of the message Yosef wishes to convey to his father?
When hearing of the arrival of Yosef's brothers, Paroh insists that Yosef send wagons to bring Yaakov and his remaining family to Egypt. In fact, the pasuk emphasizes that the wagons Yosef sent were specifically al pi Paroh - the command of Paroh.Yet, when the brothers return to Yaakov the pasuk tells us that Yaakov sees the wagons that YOSEF sent. The confusion does not end there. When embarking on the trip to Egypt the pasuk tells us that the brothers placed Yaakov on the wagons. The pasuk emphasizes that these were the wagons that PAROH sent, as opposed to Yosef. Which was it? Were these wagons sent by Yosef or Paroh?
Lastly; prior to Yaakov's arrival in Egypt he sends Yehuda ahead - v'es Yehuda shalach lefanav el Yosef lehoros lefanav Goshnah. Rashi tells us that Yehuda was to go ahead of the others to establish a Yeshiva for Bnei Yaakov to learn in. Why couldn't Yosef do this? In addition, what is the meaning of lehoros lefanav - to teach before him? He is not teaching anyone before Yaakov arrives. What is the meaning of this pasuk?
Yosef's goal was to be declared the ruler of the brothers and to receive the bracha of malchus Yisrael. He knew that this role was intended for Yehuda but, nonetheless, he wanted to see if he could change Yaakov's mind. Getting Yaakov to Mitzrayim to witness Yosef's ability as ruler was essential to his plan. Yosef was well aware of Yaakov's attachment to Eretz Yisrael. He knew quite well that even reuiniting with his long lost beloved son might not be reason enough to leave Eretz Yisrael. Therefore, he implemented a plan. The first part of the plan was to assure that the brothers would help him. Although the brothers had performed the teshuva formula according to the Rambam, they still were missing one crucial element. The Rambam explains that when one is chovel chaveiro - damages his friend - teshuva is not complete until he repays the damages. Yosef's reminder of the episode of his sale informs the brothers that he has been away from his father for 22 years. This was the damage of their sale and they need to repair it for them to achieve full kaparah.
Although this might provide incentive for the brothers to act, it does not provide incentive for Yaakov to leave Eretz Yisrael. Yosef anticipates Yaakov's response that Yosef should return home rather than remain in Egypt. Therefore, Yosef emphasizes that the brothers need to inform Yaakov of his position and responsibility in Egypt so that he will understand how urgent it is for Yosef to remain in Egypt since the entire world is dependent upon him.
Once these messages have been delivered, Yosef begins his efforts to convince Yaakov of his worthiness to receive malchus Yisrael. Yosef does so by describing his views on the meaning of malchus Yisrael. The foundation of his political platform is maintaining a low profile. Yosef feels that the best model for Jewish leadership is to maintain a low profile amongst the nations of the world. It is for this reason that Yosef does not want to send wagons to Yaakov. He does not want to arouse the anger of the Egyptians by using government funds and his position as viceroy for his own familial benefits. The wagons are sent only on the insistence of Paroh. Yaakov's immediate impression upon seeing the wagons is that they were sent by Yosef. However, after the brothers inform Yaakov of the details of their journey, he understands that these were sent by Paroh, not Yosef. Therefore, when actually using the wagons to travel to Egypt, they are referred to as the wagons that Paroh sent, since those are the facts.
Yaakov understands the message of Yosef. He understands that Yosef is vying for malchus Yisrael and is presenting his platform to show Yaakov that he has the right plan for success of malchus Yisrael. Yaakov, however, disagress with this platform. Therefore, he specifically sends Yehuda to teach Yosef. Lehoros LEFANAV - before him. The 'him' is Yosef. Yaakov is commanding Yehuda to teach Yosef about malchus Yisrael. Indeed, there is an importnat element of foregin policy necessary for Malchus Yisrael. And, perhaps, while living amongst the nations of the world, a low profile is a good plan. However, foregin policy is not the key element of malchus Yisrael. Caring for every individual, assuring success of the Jewish community, domestic policy are essential elements of malchus Yisrael. Yaakov sends Yehuda to teach Yosef Goshna - about Goshen, about leading Bnei Yisrael within their community. This is the essence of malchus Yisrael. Yehuda is the one that was willing to sacrifice his entire reputation to protect Tamar. Yehuda is the one willing to sacrifice his life in this world and the next to protect Binyamin. Yehuda understands the need for a Melech Yisrael to give completely and totally of himself for any and every individual of Klal Yisrael.
Yosef will be instrumental in leading Bnei Yisrael amongst the nations - in Egypt and as a prelude to Mashiach with Mashiach ben Yosef. However, ultimately Malchus Yisrael belongs to Yehuda as he leads Bnei Yisrael as a community and nation. The epic battle was finalized and determined with Yaakov's message - lehoros lefanav.
Thursday, December 29, 2011
Wednesday, December 21, 2011
Miketz
What compelled Yosef to act so harshly to his brothers upon their arrival in Egypt? Was he seeking revenge? Did Egyptian culture dull his sense of compassion? And why did he not immediately reveal himself to save his father from further anguish of being separated from his beloved son? A popular answer is that Yosef wanted to assure that the dreams he had while still in Yaakov's home would be fulfilled. Why was this necessary? Chazal tell us that Yosef was not a prophet so his dreams were not necessarily prophetic. Even if it was prophecy, it is not the responsibility of the prophet to assure the fulfillment of his prophecy. His responsibility is merely to deliver the prophecy and leave its fulfillment to God.
All the brothers were aware of the prophecy received by Avraham at the bris bein habesarim forecasting a long exile in a strange land followed by profound redemption. Yosef understood that this was the beginning of that exile. Yosef also knew that Jewish survival in exile as well as redemption from it are dependent upon a key ingredient: Achdus - unity. But there was something beyond that. Jewish unity is an essential element of survival in exile. However, redemption requires something beyond mere unity. It requires a unification that is pure and powerful enough to withstand the most divisive influences.
Yosef understood that achieving the redemption that ultimately will establish Jewish sovereignty through Yehuda of Bnei Leah, the foundation of Jewish unity needs to be established through the Bnei Rachel. Yosef's role is to assure the dignity and position of the Jewish people amongst the nations while unity needs to come through Binyamin. Yosef began his role in Egypt and will complete it with Mashiach ben Yosef. Binyamin's role of unifying Am Yisrael occurs throughout history.
Redemption needs a pure and powerful unifying force. Binyamin's purity is symbolized by his perfection. The Talmud tells us that Binyamin was one of the few people in history to have never sinned. Binyamin also symbolized achdus. He is the only one of the brothers not involved in the sale of Yosef. It is in Binaymin's portion in Eretz Yisrael where the Beis HaMikdash - the place where all Jews gather together three times a year - is built. Binyamin's ability to unify and prepare Am Yisrael for Geulah is the reason why Shaul - of the tribe of Binyamin- becomes the first king of Israel, even though this violates the instructions of Yaakov Avinu. The monarchy that personifies Jewish redemption is of the Davidic dynasty. It is the monarchy of the Bnei Leah, of Yehuda. Nonetheless, its foundation needs to be built off of the essential ingredient of achdus Yisrael. Binyamin needs to build the foundation. Therefore, Shaul - a scion of Binyamin paves the way for the Davidic dynasty.
Parshas Miketz usually occurs on Chanukah. Nonetheless, in exploring the lamguage of the parsha we find striking similarities to the Megillas Esther that we read on Purim. The key player in both stories is a Jew living a secret life in the palace of the most powerful nation on earth. The Baal Haturim explains two phrases in the parsha as one of two places in Tanach where these phrases have partners. The first is the phrase v'yiphkod pekidim that is compared to the phrase veyaphked hamelech pekidim stated in the Megillah. The second is the term v'yikbatzu referring to Yosef's suggestion of gathering the grain of the years of plenty which the Baal Haturim compares to the phrase veyikbetzu es kol na'arah besulah stated in the Megillah. Similarly, Paroh removes his ring - the symbol of power - and gives it to Yosef to run the country as he wishes. Achashverosh removes his ring and gives it (first to Haman and then) to Mordechai to run his country. Yosef and Mordechai are both taken from places where they were wearing tattered clothing and dressed and prepared to meet the king. Yosef and Mordechai are both ridden in front of the people and called out to the people to acknowledge their status.
The comparisons are for the same reasons stated. Mordechai is ish yemini - from the tribe of Binyamin. Bnei Yisrael are about to experience Geulas Bavel. This redemption requires a special level of unity that needs to occur through Binyamin. So before Esther (from the tribe of Yehuda) can act to put the redemption process in motion, she commands Mordechai "laich kenos es kol hayehudim" - gather all of Bnei Yisrael together. Unite them. Then the proper geula can occur.
Yosef did not need to have his dreams fulfilled. He was not acting out of vengeance or cruelty. On the contrary. Yosef recognized that it was his responsibility to build the foundation upon which Bnei Yisrael can build lives in Egypt that would enable them to survive the exile and, ultimately, achieve the redemption. Yosef's responsibility is to assure the physical survival of Bnei Yisrael. His responsibility is to institute a foreign policy for Bnei Yisrael. This is the same role Yosef will play at the time of Mashiach ben Yosef. However, Yosef also recognizes that it is his responsibility to assure achdus Yisrael; a profound unity that can withstand divisiveness as powerful at the one that existed between Yosef and his brothers. This achdus could only be achieved through Binyamin.
The reuniting of Yosef and his brothers needed to occur through Binyamin in order to build the foundation for the unity that will be needed for Geulas Mitzrayim many years ahead. Therefore, Yosef manipulates the situation to assure that the unification of the brothers occurs through Binyamin. This cannot be achieved during the initial visit of the brothers to Mitzrayim. Instead, Yosef creates circumstances that assure Binyamin's descent to Mitzrayim through which the brothers will reunite. These efforts are the cornerstones of the foundation of unity that enables the building of the future redemption of Bnei Yisrael from Mitzrayim.
All the brothers were aware of the prophecy received by Avraham at the bris bein habesarim forecasting a long exile in a strange land followed by profound redemption. Yosef understood that this was the beginning of that exile. Yosef also knew that Jewish survival in exile as well as redemption from it are dependent upon a key ingredient: Achdus - unity. But there was something beyond that. Jewish unity is an essential element of survival in exile. However, redemption requires something beyond mere unity. It requires a unification that is pure and powerful enough to withstand the most divisive influences.
Yosef understood that achieving the redemption that ultimately will establish Jewish sovereignty through Yehuda of Bnei Leah, the foundation of Jewish unity needs to be established through the Bnei Rachel. Yosef's role is to assure the dignity and position of the Jewish people amongst the nations while unity needs to come through Binyamin. Yosef began his role in Egypt and will complete it with Mashiach ben Yosef. Binyamin's role of unifying Am Yisrael occurs throughout history.
Redemption needs a pure and powerful unifying force. Binyamin's purity is symbolized by his perfection. The Talmud tells us that Binyamin was one of the few people in history to have never sinned. Binyamin also symbolized achdus. He is the only one of the brothers not involved in the sale of Yosef. It is in Binaymin's portion in Eretz Yisrael where the Beis HaMikdash - the place where all Jews gather together three times a year - is built. Binyamin's ability to unify and prepare Am Yisrael for Geulah is the reason why Shaul - of the tribe of Binyamin- becomes the first king of Israel, even though this violates the instructions of Yaakov Avinu. The monarchy that personifies Jewish redemption is of the Davidic dynasty. It is the monarchy of the Bnei Leah, of Yehuda. Nonetheless, its foundation needs to be built off of the essential ingredient of achdus Yisrael. Binyamin needs to build the foundation. Therefore, Shaul - a scion of Binyamin paves the way for the Davidic dynasty.
Parshas Miketz usually occurs on Chanukah. Nonetheless, in exploring the lamguage of the parsha we find striking similarities to the Megillas Esther that we read on Purim. The key player in both stories is a Jew living a secret life in the palace of the most powerful nation on earth. The Baal Haturim explains two phrases in the parsha as one of two places in Tanach where these phrases have partners. The first is the phrase v'yiphkod pekidim that is compared to the phrase veyaphked hamelech pekidim stated in the Megillah. The second is the term v'yikbatzu referring to Yosef's suggestion of gathering the grain of the years of plenty which the Baal Haturim compares to the phrase veyikbetzu es kol na'arah besulah stated in the Megillah. Similarly, Paroh removes his ring - the symbol of power - and gives it to Yosef to run the country as he wishes. Achashverosh removes his ring and gives it (first to Haman and then) to Mordechai to run his country. Yosef and Mordechai are both taken from places where they were wearing tattered clothing and dressed and prepared to meet the king. Yosef and Mordechai are both ridden in front of the people and called out to the people to acknowledge their status.
The comparisons are for the same reasons stated. Mordechai is ish yemini - from the tribe of Binyamin. Bnei Yisrael are about to experience Geulas Bavel. This redemption requires a special level of unity that needs to occur through Binyamin. So before Esther (from the tribe of Yehuda) can act to put the redemption process in motion, she commands Mordechai "laich kenos es kol hayehudim" - gather all of Bnei Yisrael together. Unite them. Then the proper geula can occur.
Yosef did not need to have his dreams fulfilled. He was not acting out of vengeance or cruelty. On the contrary. Yosef recognized that it was his responsibility to build the foundation upon which Bnei Yisrael can build lives in Egypt that would enable them to survive the exile and, ultimately, achieve the redemption. Yosef's responsibility is to assure the physical survival of Bnei Yisrael. His responsibility is to institute a foreign policy for Bnei Yisrael. This is the same role Yosef will play at the time of Mashiach ben Yosef. However, Yosef also recognizes that it is his responsibility to assure achdus Yisrael; a profound unity that can withstand divisiveness as powerful at the one that existed between Yosef and his brothers. This achdus could only be achieved through Binyamin.
The reuniting of Yosef and his brothers needed to occur through Binyamin in order to build the foundation for the unity that will be needed for Geulas Mitzrayim many years ahead. Therefore, Yosef manipulates the situation to assure that the unification of the brothers occurs through Binyamin. This cannot be achieved during the initial visit of the brothers to Mitzrayim. Instead, Yosef creates circumstances that assure Binyamin's descent to Mitzrayim through which the brothers will reunite. These efforts are the cornerstones of the foundation of unity that enables the building of the future redemption of Bnei Yisrael from Mitzrayim.
Friday, December 16, 2011
Vayeishev
Rashi describes the similarities in life experiences between Yaakov and Yosef. Interestingly, there are also quite a few similarities between Yaakov and Yehudah: both left their brother(s) and lived apart from them for a long time; both played an integral role in fooling their father - Yaakov with the Bircos Yitzchak and Yehuda with the Ketoness of Yosef; both had a life altering event at a well/pit - Yaakov in his initial meeting with Rachel and Yehuda during the sale of Yosef; both began a crucial lineage in Jewish history - Yaakov with the Shevatim and Yehuda with Malchus Yisrael; both began that lineage by being duped by their respective wives - Yaakov with Leah and Yehuda with Tamar; and both struggled personally with the establishment of their respective legacies.
There is a key distinction between Yaakov and Yehuda. It is a lesson that Yaakov learned early but had to reinvigorate after some time, while Yehuda took more time to learn it initially.
The Gemara tells us that if it rains on Sukkos and we are forced to leave the Sukkah, we should exit with bowed heads for this is a Divine rebuke. The Gemara compares this to a servant serving his master wine and the master throws the water back in the servant's face. The example of the Gemara is puzzling. Why doesn''t the Gemara simply state that the master throws the WINE back at the servant? What is the water doing here?
We know that in the time of the Gemara wine could not be drunk raw. It was too strong. Therefore, it needed to be watered down. The water acted as a sweetener and softener of the harshness of the wine. The analogy of the Gemara is explained bearing this in mind. We have just finished the Yom Hadin of Yom Kippur. Sukkos introduces the Middas Harachamim that sweetens and softens the Middas Hadin of Yom Kippur. Sukkos symbolizes the Mercy of Hashem, His protection of us in everything we do. When we are forced to exit the Sukkah it is as if the sweetener, the softener, is being taken from us.
Yaakov and Yehuda both had life altering events at a pit/well. Yaakov, though, used the water - Vayashk es tzon Lavan achi imo. Yaakov performed acts of chesed - symbolized by the water. Chazal tell us that the brothers judged Yosef in a beis din. The beis din decided that Yosef was guilty so they threw him into the pit. Yehuda had the opportunity and authority to save Yosef but he chose not to. That is the meaning of v'habor reik, ein bo mayim. The Gemara asks: isn't it obvious that if the pit is empty that it has no water? The Gemara answers that its emptiness was of water but it contained snakes and scorpians. The Pasuk is emphasizing mayim ein bo. There was no water. There was nothing to sweeten the judgment. There was no tool utilized to deliver compassion, concern and sensitivity. Yaakov's actions at the well were those of kindness, concern, and compassion. Yehuda's actions were those of judgment, empty of compassion.
Yaakov and Yehuda created essential Jewish legacies. Yet, neither of these legacies could be fully established until the lesson of compassion and concern for every person was crystallized. Although Yaakov learned this lesson early, twenty years of association with Lavan dulled these ideals. Yaakov himself realized this after the birth of Yosef. Prior to the conception of Yosef, Yaakov acted with a lack of sensitivity. Rachel, pained by her barren existence, asks Yaakov to pray on her behalf. Yaakov answers with rebuke, explaining that her situation is beyond his control. After Yosef is born, Yaakov recognizes that his actions personified the dulling of his sensitivities. Lavan was, indeed, influencing him negatively. It was time to head home to envelop himself in the Kedusha of the home of Yitzchak and Rivka, to inhale the Kedusha of Eretz Yisrael. It is only upon his return to this atmosphere that his legacy can be completed with the birth of the twelfth tribe - Binyamin. Once compassion and sensitivity are restored, the lineage of the Jewish people can be established.
Yehuda took longer to learn the lesson. Eventually, he did. Yehuda's leadership ebbs and flows but does not get fully established until he accpets full responsibility for the safety of Binyamin. Once his compassion and concern for every individual is crystallized with this act, Yehuda can become the leader of his family and begin the line of Malchus Yisrael. Accepting responsibility, displaying compassion and sensitivity for every member of Klal Yisrael is essential for its establishment, its existence and, ultimately, its redemption.
There is a key distinction between Yaakov and Yehuda. It is a lesson that Yaakov learned early but had to reinvigorate after some time, while Yehuda took more time to learn it initially.
The Gemara tells us that if it rains on Sukkos and we are forced to leave the Sukkah, we should exit with bowed heads for this is a Divine rebuke. The Gemara compares this to a servant serving his master wine and the master throws the water back in the servant's face. The example of the Gemara is puzzling. Why doesn''t the Gemara simply state that the master throws the WINE back at the servant? What is the water doing here?
We know that in the time of the Gemara wine could not be drunk raw. It was too strong. Therefore, it needed to be watered down. The water acted as a sweetener and softener of the harshness of the wine. The analogy of the Gemara is explained bearing this in mind. We have just finished the Yom Hadin of Yom Kippur. Sukkos introduces the Middas Harachamim that sweetens and softens the Middas Hadin of Yom Kippur. Sukkos symbolizes the Mercy of Hashem, His protection of us in everything we do. When we are forced to exit the Sukkah it is as if the sweetener, the softener, is being taken from us.
Yaakov and Yehuda both had life altering events at a pit/well. Yaakov, though, used the water - Vayashk es tzon Lavan achi imo. Yaakov performed acts of chesed - symbolized by the water. Chazal tell us that the brothers judged Yosef in a beis din. The beis din decided that Yosef was guilty so they threw him into the pit. Yehuda had the opportunity and authority to save Yosef but he chose not to. That is the meaning of v'habor reik, ein bo mayim. The Gemara asks: isn't it obvious that if the pit is empty that it has no water? The Gemara answers that its emptiness was of water but it contained snakes and scorpians. The Pasuk is emphasizing mayim ein bo. There was no water. There was nothing to sweeten the judgment. There was no tool utilized to deliver compassion, concern and sensitivity. Yaakov's actions at the well were those of kindness, concern, and compassion. Yehuda's actions were those of judgment, empty of compassion.
Yaakov and Yehuda created essential Jewish legacies. Yet, neither of these legacies could be fully established until the lesson of compassion and concern for every person was crystallized. Although Yaakov learned this lesson early, twenty years of association with Lavan dulled these ideals. Yaakov himself realized this after the birth of Yosef. Prior to the conception of Yosef, Yaakov acted with a lack of sensitivity. Rachel, pained by her barren existence, asks Yaakov to pray on her behalf. Yaakov answers with rebuke, explaining that her situation is beyond his control. After Yosef is born, Yaakov recognizes that his actions personified the dulling of his sensitivities. Lavan was, indeed, influencing him negatively. It was time to head home to envelop himself in the Kedusha of the home of Yitzchak and Rivka, to inhale the Kedusha of Eretz Yisrael. It is only upon his return to this atmosphere that his legacy can be completed with the birth of the twelfth tribe - Binyamin. Once compassion and sensitivity are restored, the lineage of the Jewish people can be established.
Yehuda took longer to learn the lesson. Eventually, he did. Yehuda's leadership ebbs and flows but does not get fully established until he accpets full responsibility for the safety of Binyamin. Once his compassion and concern for every individual is crystallized with this act, Yehuda can become the leader of his family and begin the line of Malchus Yisrael. Accepting responsibility, displaying compassion and sensitivity for every member of Klal Yisrael is essential for its establishment, its existence and, ultimately, its redemption.
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