By Rav Yossi Weitzen, translated by Hillel Fendel
The Midrash tells us that both Yosef – the main character in this week's Torah portion of Miketz – and his father Yaakov Avinu were great tzaddikim (righteous men), and that they were also similar in many other ways. For instance, they were both born circumcised; their mothers were both barren for a long while, and ended up both bearing two sons; they were both shepherds; their brother(s) sought to kill each of them; they were both blessed with ten blessings; they both left the Holy Land and went to Egypt; both were built up via a dream; their fathers-in-law were both blessed in their merit; they both helped end a famine (see below); they both died in Egypt; the bones of each were returned to the Holy Land.
It is interesting to note that all the above likenesses have nothing to do with the respective characters of Yaakov and Yosef, but only to various things that G-d caused to happen to them. But let us ask: Is there also a similarity between the ways they responded to the various challenges they each faced?
At first glance, the two of them appear to share many positive character traits. In fact, the above Midrash begins by stating that they were both tzaddikim (righteous men). It seems clear that the common denominator in the similarities listed by the Midrash is in that despite all the tests they faced, and despite their being alone in foreign environments in which G-d's Name was not spoken or felt, they both succeeded in cleaving to their faith in G-d's salvation.
They also shared an approach to their environment – a non-warlike approach, but rather an attempt to integrate without provoking unnecessary confrontations. They brought blessing wherever they went. On the one hand, they were both very alone, but on the other hand, they were very welcome by those around them. Both Yaakov and Yosef were clear about the goals for which they strove. But in order to reach their objectives, they each had to follow a very winding and convoluted path.
Yaakov did not give up: He did not give up on his father's blessings, nor on taking on Rachel as his wife; he did not give up on returning to the Land of Israel, and he did not remain stuck and exploited by his uncle Lavan. He also did not give in to the pressure of forging a covenant and partnership with Esav, and the same with the people of Shechem. However, for all these goals he had to work hard and take a long-winded route.
Yosef, too, did not give in: He did not give up on the dreams he dreamt as a lad, and he did not give in to Potiphar who accused him of attempting to seduce his wife – and in the end, his innocence was proven (by the very fact that Pharaoh elevated him to the position of viceroy of Egypt). We also read in this week's Torah portion that Yosef did not forego his desire to see his father Yaakov and brother Binyamin. Finally, he settled accounts with his brothers for having sold him – but all this he accomplished as he patiently negotiated a complex and intricate path.
The difference between Yaakov and Yosef, however, is in the way they approached their challenges. We see that Yaakov, despite the promises he received from G-d, approached each of his tests with a measure of fear and uncertainty. He says clearly, "I am not worthy of all the kindnesses… that You have done for Your servant" (B'reshit 32,11), and every week, with the departure of the Sabbath, we sing, "Do not fear, My servant Yaakov."
But Yosef approached his difficulties with great trust in G-d. Perhaps the exception that proves the rule is when he appeared to trust Pharoah's Minister of Drinks more than he did G-d, in asking the ex-convict to seek his [Yosef's] release from the dungeon; the Sages explained that this was why he had to wait two more years for his abrupt freedom.
We see that Yosef actively solved the problem of the famine in Egypt in advance – while Yaakov merely reacted to it in stages, until he finally descended with his family to Egypt. Our Sages teach that the famine ended early in the merit of Yaakov – but it was Yosef who took the initiative to plan for it in advance during the blessed pre-famine years.
To understand this difference, we note that while Yaakov hesitated to dress like Esav, and did so only partially, Yosef was more daring, dressing exactly like an Egyptian, even as he learned foreign languages and how to deal with worldly problems. Yaakov's focus was on his inner, spiritual world, and only from there was he willing to meet the challenges of This World. But Yosef was more a "man of the world," able to lead the world's greatest superpower more effectively than its own king.
The Midrash tells us that Yaakov was unable to defeat Esav on his own without the powers of Yosef – but it also teaches that Yosef, too, could not do the job himself. A verse in the short book of the Prophet Ovadiah likens Yaakov to fire and Yosef to a blazing flame. The lesson, it would seem, is that Yaakov is the inner strength, while Yosef is the power that causes the inner strength to spread out. As Yaakov blessed Yosef, "From the hands of the Mighty One of Yaakov, from there he sustained the rock of Israel" (B'reshit 49,24): all the power of Yosef comes from the source of Yaakov's strength.
Yosef's Strength in Our Generation
In our generation, too, we can say that the Zionist movement is a manifestation of Joseph's power. In order for the People of Israel to transition from exile to redemption, they must first build This-World forces. It is impossible to establish a State simply by reciting holy Names and praying with great spiritual focus. We must employ all the talents found among the Gentiles; this is how the period of the Footsteps of the Mashiah works. The nation of Israel built its entire stature throughout the generations. We built our heads and intellect, and we built our hearts and emotions. What remains now is to build the heel – our point of contact with the earth of the Holy Land. Our State of Israel, even in its external manifestation, will not be less advanced than even the greatest superpowers in the world. Thank G-d, the clear vision taking place before our eyes is of the entire world flocking to us, seeking our inventions and creativity. But all this cannot happen without a connection to our head – the strength of Yaakov – which is the inner force of the Nation of Israel. We are confident that just as we merited to see the building of the "heel," we will also realize that everything that has been built within us all acts only by virtue of the "head." "O house of Yaakov, let us go and walk in the light of G-d," says the Prophet Isaiah (2,5).
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