Miketz: The Lessons of Yosef in Egypt

by Rav Moshe Tzuriel ZT"L, yeshiva.org.il, translated by Hillel Fendel.

The story of Yosef HaTzaddik in Egypt – the imprisoned servant-boy who became second-to-the-king in an instant – is inspiring in many ways. Let us see how he overcame, among many other trials and tribulations, the scorn of the Minister of Drinks; how he took pride in his Hebrew background even though this increased the Egyptians' contempt for him; and how his love for the Land of Israel shone through in all that he did.

The Torah portion of Miketz (B'reshit 41,1-44,17) begins with King Pharaoh's confusion at having dreamt a double dream of skinny cows swallowing fat cows and withered wheat stalks devouring strong ones. The Minister of Drinks remembered Yosef – who had interpreted the minister's own dream for life and prosperity – and recommended him to Pharaoh, in less than glowing terms: "There with us [in prison] was a Hebrew youth, a slave to Potiphar" (41,12).

Rashi explains, in the name of Chazal (our holy Sages): "Accursed are the evil ones, whose goodness towards others is incomplete. He mentioned Yosef in mocking terms, saying he was a foolish youth unworthy of greatness; a Hebrew, who doesn't even know our language; and a slave, about whom Egyptian culture says cannot become a ruler." That is, even when the evil ones try to do a favor, they do so in a miserly way; their heart does not allow them to do so whole-heartedly without casting aspersions upon him.

Let us understand these points that Chazal saw fit to mention in the butler's words. For one thing, why should he call him a youth, given that Yosef was already 30 years old (41,46)? The explanation given by the Matnot Kehunah commentary is that the reference is to Proverbs 22,15, which speaks of the "foolishness of youth;" the butler wished to denigrate not his age, but his character.

Next: Did Yosef truly not speak the local language? The answer is mostly yes, as the Zohar says (Part III, 213b). Yosef purposely made sure not to learn the language, in order to save himself from assimilating into the local culture. He did know a few dozen words that he needed to run Potiphar's household, but not all the nuances of the words. 

Why did Chazal tell us that the butler called Yosef a "Hebrew?" It is well-known that the Egyptians worshiped sheep, and therefore viewed all shepherding and shepherds, as the Israelites were, as nothing less than an abomination (46,34). They couldn't even bring themselves to eat at the same table with the Hebrews (43,32)! It was therefore with evil intentions that the Minister of Drinks referred to Yosef as a Hebrew, in order to pre-empt any thought by the king to promote Yosef to greatness.

The Torah also wishes to tell us here the maliciousness of the butler's sin of ingratitude, so that we may learn to recognize it if we detect it in ourselves. Yosef had done him a great favor, after helping him for years in prison – and even when he then pleaded with him to remember him and ask the king to pardon him, the butler totally put it out of his mind. The Torah tells us, "The Minister of Drinks did not remember Yosef, and he forgot him" (40,23). Why is it emphasized that not only did he not remember him, but also forgot him? Rashi says: This teaches that he forgot him the very same day that Yosef asked to be remembered!

Why did Yosef even tell the Minister of Drinks that he was a Hebrew? In his plea to be remembered, he said, "For I was stolen from the land of the Hebrews, and was wrongfully placed in the pit" (40,15). Wouldn't he have saved himself much grief had he not mentioned that extra detail?

The answer is that Yosef placed his pride in his background, and his love for his homeland, ahead of other considerations. Chazal say that "Yosef acknowledged his Land," and therefore was buried there and not in Egypt where he lived and ruled. What does it mean that he "acknowledged" it? It means that he was thankful for his Land, and took pride in it. [The words for "acknowledged" and for "thanked" are of the same root.]

We find that Yosef's descendants similarly loved Eretz Yisrael. The daughters of Tzlofchad, for instance, requested to receive a share in the Land because of their love for it (Bamidbar 27); they were of the Tribe of Menashe, son of Yosef. In addition, one of our two future redeemers – Mashiach ben Yosef, of the tribe of Yosef's son Ephraim – was chosen for this task because of his love for the Land. Similarly, the Scroll of Esther emphasizes that Mordechai arrived in Persia from the Holy Land not at all out of choice, but because he "was exiled from Jerusalem" (Esther 2,6).

We know that Yosef, when sending his brothers back to the Holy Land to inform their father Yaakov of the good news that Yosef was alive and very well in Egypt, told them: "Do not rush along the way" (45,24). As Chazal explain, this was because "it could lead to vision problems" (Taanit 10b). Why is it that Yaakov himself did not earlier give his sons a similar warning when they set off for Egypt?

The answer is that there is a big difference between one who leaves Eretz Yisrael and one who returns to it. The former will certainly not rush – for why would he hurry to leave a holy place? But there is a definite fear that those who return to Eretz Yisrael would do so with such great happiness and zeal that they might endanger themselves. This is why Yosef HaTzaddik, who loves and appreciates his Land so much, is the one who gave this warning.

How much we have to learn from Yosef HaTzaddik, in his love for the Land of Israel, and more!

Vayeshev: Yosef, His Dreams, and the Importance of Listening

by Rav Netanel Yosifun, Rosh Yeshiva, Yeshivat Orot Netanya, yeshiva.org.il, translated by Hillel Fendel.

It is told about the Tzaddik of Jerusalem, Rabbe Aryeh Levine (1885-1969), that people would come to him, crying about their problems and tribulations – and would exit his house not only in a good mood, but with a sense that their problems had been solved.

A famous psychiatrist was so impressed with these stories of Reb Aryeh that he once asked him, "What is it that you do with these people? How do they end up leaving you in such a better mood?"

Reb Aryeh answered simply: "I just listen to them."

The psychiatrist nodded: "Yes, listening is a great thing."

Another story was told by the writer Yaakov David Abramsky about himself. He said that after his son fell in the War of Independence in 1948, he found himself one night walking aimlessly around the streets of Jerusalem, and at one point just sat down somewhere and started crying bitterly. No one heard him, no one came to comfort him – until suddenly, from across broad Jaffa St. came Reb Aryeh Levine, who warmly placed the writer's hands in his and stroked them to comfort him. Reb Aryeh was the only one in the world who noticed him and his sadness. "Yes, I was still alone," concluded Abramsky, "but I was no longer all by myself." [These stories are recounted in the work by Simcha Raz about Rabbi Levine.]

In truth, there is a great secret here; would it be that we could walk even a bit in the path of R. Aryeh. People simply have a need for someone to listen to them, and primarily – someone who will give them "space."

I've noticed that little toddlers, when beginning to speak, point to something and call it by its name (in baby-talk) – and then wait for the adult to repeat what they said. Even at this young age, they need approval, affirmation, and even respect.

And of course, this does not change much as they grow older. Every person, no matter how old or even strong, needs attention and to be given their space by others.

This can explain an important point in this week's Torah portion of Vayeshev (B'reshit 37-40). We read that Yosef HaTzaddik has two dreams that are not received very happily by his brothers – but there is a big difference as to how he relates them.

He tells the first dream to his brothers (37,5-6), and they rebuke him for seemingly wanting to rule over them. But regarding the second dream, we see that he first tells it to his brothers (verse 9) – but then, surprisingly, he tells it once again (verse 10) to both his father and his brothers!

The questions are clear: Why does he tell the second dream to his father, after he told the first one only to his brothers? And why did he apparently plan at first to tell the second dream only to his brothers, and then decide to tell it to his father as well?

The Response is the Key

It would seem that the explanation lies in how, and if, his brothers react to what Yosef told them. After the first dream, they reacted with rebuke – but at least they heard him and responded to him! It is important to be heard, even if negatively! (And of course, we remember that Yosef HaTzaddik was on an exalted level, as is seen later in his behavior in Egypt, and his needs are not only psychological but also spiritual.)

However, when he recounted to them his second dream, they did not respond at all! He therefore tells it again to his father, so that it will have its place in the world. Again, he is met with a rebuke (verse 10) – but at least he, and the dream, are heard. When the brothers ignored him, this was harder than their anger and resentment.

** This also adds further depth to Yaakov's reaction: "His father guarded the matter" (verse 11) – it was his reaction that preserved it and gave it space.

What Saved Yosef From Sin?

In general, Yaakov gave space to all his sons – and we see that for Yosef, this was exactly what saved him later from a great sin. The Talmud (Sotah 36b) tells us that when Potiphar's wife tried to seduce Yosef, this was a great temptation for him, and according to some opinions, he nearly caved in. For he was only a slave servant, sold by his own brothers – and here she was, the only one who gave him attention, respect and space. But then, as the Talmud relates, this happened: "He suddenly remembered his father, whose likeness appeared to him in a vision and said to him, 'Yosef, the names of you and your brothers will one day be written on the stones of the Ephod [in the Tabernacle] – do you want your name to be erased and instead be remembered as one who frequents harlots?'… He immediately desisted."

That is, at the moment of truth he remembered his father, our Patriarch Yaakov, who knew how to give him his own place among all the other brothers. His name among theirs had its own precious stone, and it was this that enabled him to overcome and be saved from sin. For this incident emphasizes that Yaakov told Yosef, "Let not your name be erased from among your brothers' names! Stay with them and be part of them" – and that is what did the trick." (And again, we emphasize that the specific lesson for Yosef must be upgraded, in that what was important for him was not only superficial respect from others, but the framework of spiritual continuity.)

May we also merit to feel the needs of the people around us, give them space and respect, and thus uplift them!

Vayishlach: Are the Rules of Battle the Same for a Spiritual War?

by Rav Moshe Leib HaCohen Halbershtadt, Founder and Director of YORU Jewish Leadership, yeshiva.org.il, translated by Hillel Fendel.

The beginning of this week's Torah portion of Vayishlach (B'reshit 32,4 - 36,43) begins with our Patriarch Yaakov's preparations for a military clash with his antagonistic brother Esav. After Yaakov divided up his camp into two, he said, "If Esav attacks one camp [of mine] and smites it, [at least] the other one will remain alive" (32,9).

Rashi explains that Yaakov prepared for the impending battle in three ways: He prayed (verse 10), he set aside a gift for Esav (14-16 and 22), and he prepared for war (9).

 The Ramban (Nachmanides) writes that this triplicate strategy is a sign for future generations, "for everything that happened to our Father Yaakov with his brother Esav will always happen to us [his descendants, Israel] with the sons of Esav – and it is appropriate for us to act the same way as the righteous Yaakov acted, by preparing ourselves in these three ways: prayer, gifts, and war methods – to flee and be saved."

This brings us to ask: When we face a spiritual war, are the strategies the same?

Our holy Torah teaches us how we should behave throughout the long years of our Exile. When our enemies come against us physically, seeking to destroy the Nation of Israel, we must follow Yaakov's example and wage the war with the three strategies of prayer, gifts, and combat. But what must we do when we are faced with a spiritual battle, such as against those who wish to separate us from our Torah, those who would ban us from fulfilling mitzvot?

Let us delve further into this week's portion. After Yaakov completed his preparations for the impending encounter with his brother, he transferred his family across the Yabok River, and "remained alone" (verse 25). The Torah then recounts what happened to him next:

"A man wrestled with him, until daybreak. When he saw that he could not defeat Yaakov, he touched Yaakov's thigh, and his hip joint became dislocated… The man said, 'Let me go, for the dawn has broken,' and Yaakov said, 'I will not let you go unless you bless me.' The man said… 'Your name will no longer be Yaakov, but rather Yisrael; for you have contended with G-d and man, and succeeded.'… The man blessed Yaakov there… The sun rose and shone on him [Yaakov] as he left P'nuel, limping" (verses 25-33).  

Why did Yaakov remain there alone and fight with the unknown man? Why didn't he save himself using the strategies he used for the clash with Esav? He could have at least run away!

The answer is that a "spiritual" war like this one against an angel – the heavenly minister of Esav – is very different than a military war. The angel even said that this was a spiritual war: "For you have contended with G-d and man" (verse 29). Spiritual wars – which began here with the fight against Esav's angel, and have continued throughout the generations – require different strategies, and the Torah here teaches what they are.

The Righteous are Careful to Avoid Theft Even in Tiny Amounts
Regarding the verse ‘Yaakov was left alone,’ the Talmud (Tr. Chullin 91a) states that R. Elazar taught that he remained behind to retrieve small jars that he left there – teaching us that for the righteous, their belongings are dearer to them than their bodies. Why? Because they do not engage in theft. (Chullin 91a)

The renowned Ben Ish Chai explains (in his work Ben Yehoyada) that this means that the tzaddikim are careful not to take without permission even the smallest thing that people generally make nothing of, such as a tiny chip from a pile of wood. This is why, he says, that in their own homes, they ascribe great value to their money and possessions and are careful not to waste them – just as Yaakov, who was wealthy, did regarding small jars – in order to teach their households how to relate to others' property, for they see that people's assets are important to them. They see that even the wealthy Yaakov endangered himself to return for small jars – serving as an example never to assume that they may take even small things from other people without permission.

The Main Strategy in Spiritual War: "No Compromises"

This is related to the required modus operandi in a spiritual war. Rashi explains (D'varim 7,12) that there are some mitzvot that are often held in less regard, "light mitzvot that one treads upon with his heels." Just as Yaakov took his important property with him and left the small jars behind, he also placed his great spiritual assets in a "safe place" and then went back to pick up also the seemingly less important deeds and attributes, those that are often forgotten or overlooked. And precisely then, "a man wrestled with him" – the minister angel of Esav, the Evil Inclination; this is precisely where the struggle begins. First the war is over the "light" mitzvot, the small jars.

A spiritual war is not a Divine punishment, but rather a Divine test to see if we truly cleave to the Torah and its commandments – all of them. The main thing in this war is the struggle itself; that's why Yaakov didn't run away, but rather fought the "Esav inclination" straight on, face to face, until final victory. The Torah teaches us here that the spiritual war must be waged without compromise. Yaakov insisted that the angel bless him, meaning, as Rashi explains, "Concede that the blessings I received from my father are mine, and not Esav's." Yaakov demands total surrender from Esav's angel.

And then the Torah continues: "The sun shone on Yaakov … as he limped along," regarding which the Medrash teaches: "It shone for Yaakov's needs, to cure him of his limp," as we read in Malachi (3,20): "The sun of righteousness shall arise with healing in its wings [for you who fear My name]."

The same is true for our spiritual wars throughout history: We will be stricken spiritually, we will lose parts of our nation in these intense wars, and the Nation of Israel will limp away – but when the sun of Torah shines, 'the light of the sun shall be sevenfold the light of the seven days'" (Yeshayahu 20,26). At that time, Am Yisrael will be cured of its spiritual limp, "and the earth will be filled with knowledge of G-d as water covers the seas" (11,9).