Day: December 15, 2023

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By Rabbi Shloimie Lindenbaum

ירא פרעה איש נבון וחכם (פרק מא פסוק לג)

Pharoah pulls Yosef out of jail in a desperate attempt to find out the meaning of his confusing dreams. Yosef successfully interprets the dreams as a prediction of the future economy of מצרים and then continues to advise Pharoah how to utilize the years of plenty to prepare for the successive years of famine. Yosef makes it clear that the first step is to appoint an understanding (נבון) and wise (חכם) individual to oversee food collection and distribution. R’ Chaim Kanievsky points out that any time these two descriptions appear in the Torah, wisdom always precedes understanding (see Devarim 4:6, for example), but here Yosef said to find an understanding and wise person. R’ Chaim explains based on the גמרא חגיגה יד. that differentiates between חכמה (wisdom) and בינה (understanding), that חכמה refers to the knowledge that someone possesses while בינה refers to what someone can deduce and calculate based on what they already know. In general, חכמה must preempt בינה because first one must have the knowledge and only afterwards can they deduce new conclusions and plans. By Yosef, however, he had already disclosed all of the facts that a person would need to know- that there will be seven years of plenty followed by seven years of hunger. Therefore, it was no longer necessary to find a חכם who knows the correct knowledge, rather to find a נבון who can now use all of Yosef’s information to plan accordingly and execute proper economic decisions for מצרים. That is why Yosef mentioned first that the person must be understanding. Only afterwards he added that they must also be wise because he assumed that if the appointed individual is successful then they will continue in their position for future agendas and that will further require new חכמה.

ויען ראובן אתם לאמר…אל תחטאו בילד (פרק מב פסוק כב)

After Yosef demands from his brothers that they bring Binyomin to him, they realize that this is a punishment from Hashem for the cruelty that they had displayed to Yosef when selling him. Reuven reprimands his brothers that he had told them at the time not to do anything to “the child.” The Ramban explains that the usage of the expression ילד, child, is Reuven reminding his brothers how he tried to save Yosef. He had told them that they shouldn’t punish him because he is merely a child and that is why he had acted badly against his brothers. He shouldn’t be held accountable for mistakes that he made because of his young age. R’ Simcha Broide points out that while Yosef was still at home, Yaakov had taught him all the Torah that he had learnt at the Yeshiva of Shem and Ever. And the Ramban himself said earlier that Yaakov taught him great secrets of the Torah because he saw that Yosef had a very mature understanding. And yet, Reuven attempts to excuse Yosef by blaming his misdemeanors on “immaturity”! R’ Simcha learns from here the tremendous obligation that we have, to be דן לכף זכות, to judge others favorably. Even when it seems unlikely, when we have the opportunity and excuse to view others in a positive way and justify their actions, we should do so with certainty.

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By Rabbi Naftoly Bier, Rosh Kollel

The Parsha begins with the dreams that Pharoah experienced. He instructs that Yosef HaTzaddik be brought to him. In פסוק ט“ו , Pharaoh says, “I dreamed a dream and no one has been able to correctly interpret it, and I heard that you have the ability to do so.” Yosef responds to Pharaoh by declaring, “It is beyond me, it is G-d who will communicate with Pharaoh’s welfare.”

Yosef had been incarcerated for twelve years. Why would he jeopardize himself, by “laying down the gauntlet” courageously and unequivocally stating to the emperor of the world empire, “You got it all wrong. Don’t give me credit for something I don’t deserve!”

Yosef HaTzaddik understood the achievement of power and prestige that he would be given if he satisfied Pharaoh. He was well aware that his family would be sojourning in Egypt. In order not to compromise his unequivocal dedication to the dictates of Hashem, in order to protect himself from being desensitized by the immoral climate he was to live in, he immediately protected his spirituality and subsequently his family; by stating I am a person who lives on a different plane than you, I am a person who lives with the Almighty.

The Medrash Rabbah, 86:5, states; “Rav Huna… said that when Potiphar would ask Yosef for boiling water, there was immediately boiling water; when he asked for tepid water, there would be tepid water.” At first he thought it was sorcery until he saw the שכינה, Divine Presence standing above him.

The Patriarchs lived a normal, natural existence; if so why did Yosef decide to live life on a metaphysical, supernatural plane where in every situation he would enunciate G-d’s Name, thereby accomplishing immediately his intention?

Again, he recognized that living in an environment antithetical to all that he had aspired for, the opposite of all that he had been taught and inculcated by Yaakov Avinu, he needed to create a division by totally living with Hashem every moment of his existence.

In chapter 39, verse 7, the Torah states, “After these things, his master’s wife cast her eyes on Yosef (who was extremely handsome) and she said, ‘Lie with me’.” At the end of verse 10, it states (Yosef said), “[And] I will have sinned against G-d.” His ability to be able to withstand a situation, of which we have no perception how relentless it was, how threatening she was, came about due to his constant utterance of Hashem’s name, thereby creating a barrier to all of the allurements of the Egyptian culture.

In chapter 46:34, Yosef instructs his brothers to declare that they are professional shepherds from their youth, continuing the tradition of their ancestors. Why? Because the Egyptians despise all those who shepherd sheep, since it was their deity. Again, in this manner the בני ישראל would create a barrier between them and the Egyptians.

Rav Samson Raphael Hirsch in Genesis, chapter 26, verse 15 teaches us a profound historical perspective. “… It is first of all the ‘ ברית יעקב ’, ”covenant with Jacob” the testing centuries of the bond of G-d preserving us in slavery and wretchedness. As Jacob (in the ghettos and alike), we have proved ourselves brilliantly. It is now ברית יצחק , when we are emancipated, free and independent, to carry on the heritage of Avraham in the midst of nations, not to fear their envy and to look to Hashem… to protect us… This is the test we still have to pass! Then, and only then, because we are Jews, we follow Avraham Avinu, will we win the respect of the nations of the world.”

As Bilaam said in במדבר , Numbers 23:9, “They are a nation that lives separate, when they mix with the nations of the world, the nations ridicule and despise them.” (Netziv)

Today, we live in the epoch of the Messianic Age. It is the most challenging era of our history. Can we retain our identity? The answer is a resounding yes! Especially in these times when the nations of the world and even unfortunately Jewish people are fighting the existence of Hashem and condone barbaric, insane behavior directed against G-d’s people. If we truly create a barrier, declaring unequivocally to ourselves that we are different, Hashem will enable us to sustain that barrier and to lead us to the ultimate moment of mankind; when all of humanity will embrace the G-d of the Jewish people. This is the eternal lesson and paradigm that Yosef HaTzaddik established for us.

Chazal teach is that before the advent of  משיח בן דוד, the descendant of Dovid Hamelech who will be the Messiah, there will be משיח בן יוסף, a descendant of Joseph who will lead us to victory over the nations of the world who will try to destroy us. His steadfast, unequivocal life experience of dedicating every moment to being aware of the Almighty will vanquish those who will bond together to deny His providential absoluteness.