Day: December 20, 2024

Print PDF

By Rabbi Shloimie Lindenbaum

אלה תולדות יעקב יוסף (פרק לז פסוק ב)

The Parsha introduces the story of Yosef and his brothers by stating “these are the chronicles (or offspring, see Rashi) of Yaakov, Yosef etc.” Simply, the Pasuk is saying that Yaakov’s life story was shaped through the following story regarding Yosef. The Chofetz Chaim, however, explains on a deeper level the Pasuk is telling us that to predict the future story of “Yaakov”- referring to the entirety of the Jewish People- one can look at the life of Yosef. Yosef was the most beloved son, and his brothers hated him for it. They did everything in their power to get rid of him until eventually he was sent to a foreign land with a bleak-looking future. He went through various tests and difficulties there, at every turn seeming as if he was doomed forever and nothing would ever become of him. Eventually, he rose to power, ironically through the very occurrences that seemed to be against him. Afterwards his brothers came, bowed to him, and finally admitted their wrongdoing. The Jewish Nation is very similar, being prized by Hashem and hated by the nations around them. They are sent away from their land to unfriendly nations who seem to be completely capable of wiping them out. Eventually, however, when they are saved and raised to their exalted heights, they will recognize that all the hardships they faced in גלות made them better and stronger. It was through those difficulties that they became great and rose to be princes of the world. Then all the nations will come and admit to the injustice that they perpetrated, and truth will reign.

בעוד שלשת ימים ישא פרעה את ראשך מעליך (פרק מ פסוק יט)

The Parsha ends off with Yosef correctly interpreting the dreams of the שר המשקים ושר האופים. He tells the שר האופים that his dream of carrying three baskets on his head and the birds eating the bread from on top, is a prediction of how in three days he will be killed by Pharoah. Where did Yosef see in his dream that he will be killed? R’ Meir Shapiro answered with a story. There was once a very talented artist who came to the town square to sell his paintings. One of the paintings depicted a man carrying fruit. Soon after he displayed the painting publicly people noticed that there were living birds attempting to eat the fruit from the painting. Apparently, his art was so realistic that even the birds thought the fruit was real! A wise man saw what was going on and pointed out that while it was impressive, it wasn’t truly realistic. If the birds thought that the whole painting was real, then they would be scared to approach the man in the painting. R’ Shapiro explained that in the dream as well, the fact that the birds were willing to eat from a basket atop a man’s head, showed Yosef that the man is not among the living and therefore the birds aren’t scared of him. That’s where he saw in the dream that the שר האופים will be killed.

Print PDF

By Rabbi Naftoly Bier

In this week’s פרשה, we are introduced to actions which demonstrate the lofty heights one can attain regarding their protection of the innate nobility of all human beings.

The wife of Potiphar had persisted in asking יוסף הצדיק, Joseph to lie with her. Despite his adamant refusal, one day she “grabbed his garment, desiring to seduce him.” (Ch. 39:12) “Yosef left his garment in her hand and fled.”

The Ramban, Nachmanides, explains that in deference to his mistress (his master’s wife) he did not want to overpower her and grab back the garment thereby diminishing her dignity. At first it seems inconceivable; why show reverence to a person who has treated you with a total lack of respect? Yes, she provides you with your needs; food, shelter, etc. but Yosef understood that his action can bring about a negative impact, as it did.

Another incident is the story of Yehuda and Tamar. Unknowing to Yehuda; he has impregnated his former daughter-in-law. When told of her pregnancy, he ruled that she should be “burned to death”, due to his lofty royal status. (Ramban) Tamar, rather than confronting Yehuda, left it up to him to understand that he was the one who was responsible for her pregnancy. If he didn’t admit it, she and her twins that were in her womb would have suffered an ignoble, disgraceful death. The  גמרה סוטה י●says from here we deduce, “it is better that one should let oneself be thrown into a fiery furnace rather than expose another to public shame.”

Again, it seems incredulous! Firstly, why should Tamar worry about another’s embarrassment if that person, Yehuda, is going to embarrass her?! Secondly, we are taught the דין של רודף, if one is determined to kill another; everyone has the right to kill the murderer to be. Thirdly, there is a discussion, if this idea is obligatory or not. If it isn’t, then surely it’s impossible for Tamar to let her and her twins to be executed.

The answer could be inferred from the usage of words, “it is better to forfeit one’s life…” it’s not an obligation but rather an action that surpasses any other reaction.

The underlying, fundamental principle that determines all successful development of one’s being is the formation of pristine character. It therefore is incumbent on one to protect one’s inner being, one’s dignity and nobility at all times with unmitigated, sincere integrity.

For example, in this week’s פרשה we learn of the contentious relationship that Yosef had with his brothers.

They felt that their individuality was compromised by Yosef due to his  mesmerizing,  all-encompassing personality. But maybe their feelings were predicated on jealousy? מדות, one’s character is subject to all kinds of emotional influence and consequently one loses clarity and an objective outlook.

Every action one does has an impact on a person. Even if one is involved with a mitzvah, it could have a detrimental impact. For example, the Torah implores us that if a town, city has veered away from Hashem and is serving idols (עיר הנדחת), the town must be destroyed and its inhabitants put to death. The Torah says, (Deuteronomy 13:18) “… and Hashem will give you mercy and be merciful to you…” Destroying the city can create a callous attitude towards suffering and erode the natural feelings of mercy the people had until now. For every action impacts on one’s inner sense of nobility and the consequence can be horribly negative, despite the mitzvah. Therefore, Hashem promises, that He will infuse them with a new feeling of sensitivity and compassion, even more than ever! (אור החיים)

The same idea is taught inפ’ כי תצא , Deuteronomy 21:10-11. The soldiers that went to war on behalf of Klal Yisroel were the most pious and righteous. Nevertheless, the Torah allows the Tzaddik to cohabitate with a beautiful non-Jewish woman one time. (See Tosafos קידושין כ”ב; Ramban ibid) Why? In the time of battle, when one is occupied with self-survival and the need to kill the enemy, one invariably loses their inherent dignity; therefore, the Torah with its understanding of human nature allows this exception.

Yosef, despite the fact that his mistress had despicably mistreated and harassed him, did not want to surrender or relinquish his developed sense of inner majestic nobility, for then his future would be impaired and diminished. For every action, impacts on one’s inner character, the basis of all success in life’s endeavors.

So too, Tamar, due to attaining a superior, lofty character, felt that if  she  allows Yehuda  to  be embarrassed, the negative impact on her future would be devastating; thereby creating a metamorphosis where she would lose her true magnificent, noble identity for the remainder of her life.

Though this seems very difficult for us to comprehend, the overriding lesson we are taught is the constant need to be vigilant in protecting our nobility for it is the irrefutable foundation for all of true spiritual success.

The consequence of not protecting the fundamental gravity of one’s dignity is that we are taught (מסכת שבת ק:ד), that a תלמיד חכם whose clothing is soiled will suffer severe consequences. The משך חכמה (ויקרא ט”ו:י”ב) explains that a תלמיד חכם who denigrates his dignity causes a diminishment of the value of Torah scholars in the eyes of the populace. This in turn is a חילול ה’, which carries great consequences. Rav Avrohom Yitzchok Bloch זצ”ל הי”ד, taught every action must be deliberated for otherwise one will invariably cause others to distance themselves from a Torah oriented life. The Steipler quotes the Chazon Ish, that this principle applies to any person who studies Torah. Yes, self-nobility is paramount in עבודת ה’!