Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

In שמות פרק י:א , Exodus 6:1, it states, “and G-d said to Moshe, ‘Now you will see what I will do to Pharaoh; for by a strong hand he will let them [the Jewish people] go. Indeed, by a strong hand he will drive them out of his land.’”

There seems to be a contradiction; first it says that Hashem will against Pharaoh’s will force him to send them away; and then it says the “deliverance” will be against the will of the Jewish people!

The same perplexity is seen in Deuteronomy 16:3 where it states “…Seven days you shall eat matzos, the bread of affliction, for you departed from the Land of Egypt in haste… as you should remember the day you left Egypt…”.

Again the pasuk states that matzoh is a representation of the terrible slavery, for a slave is forced to eat matzoh, rather than bread, for it satiates quicker and takes less time to bake. Immediately the Torah says that matzoh represents our freedom due to the fact that we left in haste and didn’t have time to allow the dough to leaven and rise. Which one is the “real” reason?

Rashi in both places teaches us that our moment of freedom was not due to our own volition, but rather the Egyptians forced us to leave on a moment’s notice.

What is the meaning of this? At the moment of deliverance, at the moment of ecstasy when we became a free people, it wasn’t our decision to leave that actualized our newfound freedom, but rather Hashem forced Pharaoh to force us to leave! We as a people, in contradistinction to other nations, never had a moment when we weren’t subjected to the dominion of another, either Pharaoh or the Almighty Himself.

As Rav Shamshon Raphael Hirsch explains (Devarim p.346) :

“Your departure from Egypt was marked by enforced haste. The hand of G-d lay heavily on the Egyptians, so that they, who earlier had refused to grant you three days’ freedom from your labors- indeed, not even a moment’s respite from your labors – now actually drove you out into freedom. And even as they had done during all the years of your slavery, so now, too, they did not permit you sufficient time to bake proper bread for yourselves. Thus, even at the moment of your redemption, you still were slaves. You did not achieve your freedom by your own power; you received it from G-d, by means of your oppressors. Your oppressors were driven by G-d, and you were driven by your oppressors. G-d alone acted in freedom on that unique day in the history of mankind.

And all this is למען תזכר את יום צאתך מארץ מצרים כל ימי חייך, because this is meant to be the starting point of all of your future thoughts and actions. For on this day you did not become “your own master”; rather, from the oppression of human violence you passed into G-d’s possession; you left the servitude of man and entered into the service of G-d.”

In Exodus Chapter 6:6, one of the four connotations of גאולה deliverance is וגאלתי , which the רמבן (Nachmanides) translates to mean that ”I, Hashem, will acquire you from Pharaoh.” The Torah is emphasizing that there was no moment where you- Klal Yisroel- were not under the dominion of “another party”.

Why is this important? It defines the pathway to true human development and actual greatness.

A human being yearns for control of one’s destiny. A human being enjoys controlling others rather than being instructed what to do. Even when abiding by another’s instruction, one still yearns to retain some control, i.e. when, how, what etc.

Chazal teach us “ אין בן חורין אלא מי שעוסק בתורה ”, a person only experiences freedom when one follows the dictates of the Torah. How can that be? I have no say over determining my path of life!

Freedom doesn’t mean I can do what I want; that’s slavery. The true definition is that all my actions are consistent with the objectives and path of life I have embarked upon. To develop a system that is perfect necessitates an Absolute Being who gifts us with an absolute system. For otherwise, my intellectual, emotional, and hedonistic makeup, my desire for attention, fame, material wealth, power, physical desires, will wreak havoc to my planned path. Yes, we were given a wonderful gift by Hashem, we were given the great ennobling opportunity to become subjects of Hashem, never having the “freedom of Western civilization” but the true freedom of Torah life!

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By Rabbi Shloimie Lindenbaum

הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה (פרק ו פסוק יב)

Hashem tells Moshe to inform the Jews that Hashem will take them out of מצרים and bring them to ארץ ישראל. The Torah tells us that the did not listen to Moshe because they were too oppressed with difficult labor. After that, Hashem sends him to Pharoah with the demand to send out the Jews. Moshe responds that if the Jews didn’t listen to him, certainly Pharoah won’t listen! The מהר”ל asks, Moshe’s logic is flawed- the Jews only didn’t listen because of their oppression, but perhaps Pharoah, who is living a relaxed life, would still listen? R’ Yeruchem Levovitz says that the secret to Pharoah’s stubborn refusal even after all the plagues is hinted to in פסוק כג- “ולא שת לבו גם לזאת”- he did not pay heed to the miracles. R’ Yeruchem explains that Pharoah viewed things on an external and superficial level. He did not think and internalize things that happened to him or things that were told to him. This attitude is so detrimental that someone can experience the miracles and punishments of the plagues and still not react appropriately. Hashem can send all the messages in the world but to effect a change, the recipient must contemplate and internalize their experience. According to this, perhaps we can answer the question of the מהר”ל. Although the Jews didn’t listen to Moshe because of their oppression, this only resulted in them not being able to focus on Moshe’s message. They heard what he said without thinking about it because of their terrible labor. Pharoah, even without the hard work, did not think about Moshe’s words. This was his general attitude- to live superficially and without thought. This was Moshe’s logic- if the Jews, when unable to think, did not listen to me, then Pharoah, who never thinks, certainly won’t listen.

ותעל הצפרדע ותכס את ארץ מצרים (פרק ח פסוק ב)

The second plague was the abundance of frogs all over מצרים. When Aharon first begins the plague, the Torah says that he raised “the frog” from the water. Rashi explains that the plague began with one frog and the Egyptians hit it which resulted in many more frogs coming from the original one. Logically, when the Egyptians saw that by hitting the frog it resulted in more frogs, they should have stopped hitting it. Their anger, however, guided them to continue hitting it because the more that it spewed frogs, the angrier they got at it, and the more they tried to lash out and punish it. R’ Chaim Kanievsky quotes from his father, the Steipler Gaon, that this is the reality in all cases of uncontrolled anger. If a person would swallow the insult, or whatever is raising his ire, then usually the cause will slowly subside. Only when he responds out of anger, it causes a retaliation and soon snowballs into an unstoppable fight on both sides. Each side continues to defend itself, which only irks the other person more and results in a ping pong of bad feelings and anger. The way to logically deal with anger is to totally ignore the one who is antagonizing him until the heavy emotions fade.

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By Rabbi Naftoly Bier

In the beginning of פ‘ וארא (ו‘:ג‘) , we are taught one of the essential fundamentals of Hashem’s world.

“And I (Hashem) appears to the Patriarchs as קל שקי, but My name which implies my Essential Truth, I didn’t reveal (Myself).”

Rashi explains the first name is a manifestation of Hashem’s ability to “promise” that in the future something will transpire – “a trait of certainty” – but to you, Moshe Rabeinu, I am appearing with the name “יקוק ”, which denotes “actuality”.

HaRav Yeruchim Levovitz זצ“ל expounds on this Rashi in the following manner. Contrary to one’s perception that despite one’s categorical dedication to an idea, it won’t necessarily be actualized; in the world of Hashem, certainty of one’s determination will invariably become reality.

The אבות , patriarchs, even before the promises of Hashem were realized, unequivocally accepted it as factual. They understood that all of the world’s history is a process in which Hashem’s plan is instituted, it is the “seed” of the eventual “tree”, that has to happen! The potential is not only a hope, but rather a factual reality which needs but time to be actualized.

Every seed, if properly grown, will emerge in stages. First they will be a trunk, wood… then leaves, then some fruit; by the time of the fifth year it will be a complete verdant tree. Contained in the small seed is the absolute reality of producing something infinitely larger than itself. But it will only happen if dealt with properly. On the other hand, if one is careless with the tree that the seed produced, the whole tree, even the “wood” will rot away. Everything is a consequence of the seeds’ DNA. The true definition of the tree is “an object that is the actualized potential of the seed.”

The אבות understood that all happenings in our world are but a manifestation of אין עוד מלבדו , “There is nothing except Hashem.” We say everyday ,ברוך אומר ועושה “Blessed is the One who says and He does.” What is the meaning? Does Hashem need two stages, “to talk” and then “to do”?

When Hashem “proclaims”, when He expresses His will, the “seed is planted”; it will eventually at its proper time germinate into its objective. In reality it’s one idea, for in Hashem’s universe the progression of all of the developments are already decided; it is instituted in the world as a seed; as factuality that will at a designated time become an actuality. The coming of Mashiach will not be a “new dynamic”, or a climax of history, but the appearance of what was put into motion at the time of creation.

This is the idea of expressing a vow, נדר . Why is there an idea of vows; if one plans, for example to fast, just do it! When one articulates a vow, one is in effect creating an idea that is factual now; it needs just to become a reality at its designated time! Even more so without the קבלה , the fast is not considered of any value. Action needs prior “certainty”!

Just as a seed contains the future of a beautiful, large, verdant, and luscious tree, so too, every human is empowered with a specific, expansive potential; one can’t add or detract from it. While this all sounds very philosophical,it is pertinent to everyday life!

The Talmud, Tractate Berachos 32b, states “ ת“ר ארבעה צריכין חיזוק …” The rabbis taught that four realms need constant reinforcement; Torah study, prayer, the will to extend kindnes, and success in one’s chosen profession. Very often, too often, one finds it difficult to understand a complex discussion or idea in the Talmud, or to have an opportunity to do chesed. The Torah states: ,רק חזק ואמץ “Stick to your guns”; if one with sincere acuity believes all that transpires is due to Hashem’s will, then it is logical that the seed for success is implanted and ingrained in every person. The question is not if one will succeed but rather when, for potential must become a reality in Hashem’s world. If one doesn’t lose focus, if one doesn’t “give up”, if Hashem has willed that one succeeds, invariably one will; the question is when! Says the Torah, persevere in your quest for Torah knowledge and to do chesed.

The same applies to תפילה , prayer and lastly to one’s profession. If one chooses to be a carpenter and at first doesn’t succeed, don’t change professions, for if one sincerely understands that Hashem will facilitate one’s success, it has to happen. (Of course, one’s negative behavior could create negative consequences.)

The חובות הלבבות relates a story of a G-d-fearing person who travelled to a distant country to engage in business. He met an idol worshiper and engaged in discussion regarding the foolishness of idolatry. The non-Jew asked him; if you truly believe that G-d is in charge of the world, then why did you embark on a long journey; G-d can provide for you in your hometown! If He provides, He can help you at home! Realizing that his belief in G-d was theoretical; he returned home, to indoctrinate himself with a true appreciation of Hashem’s connection to all; He being the One that facilitates success due to the potential ingrained in everyone.

The essential law of Hashem’s world is that all true actions, mitzvahs, are but an extension of one’s resolute, single-minded pursuance of the stated goal. In turn, this is the true segue to success!

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By Rabbi Shloimie Lindenbaum

ותחיין את הילדים (פרק א פסוק יז)

Pharoah commanded the Jewish midwives, Shifrah and Puah, to murder all Jewish male babies. They brazenly ignored the missive, at great personal risk, and did not kill any children. The Torah adds that they also gave life to the children. What is the Torah adding with that? The Chofetz Chaim says that the Torah is stressing the tremendous kindness and selflessness of Shifrah and Puah. They certainly weren’t heartless enough to kill the babies, but they could have quit their job to avoid angering Pharoah. This would have been the easy way out, but they were concerned that Pharoah would hire other women in their place, women who would be more intimidated by the decree. Therefore, they allowed themselves to continue in their dangerous position to ensure that the children stayed alive. We see from here that when a person finds themselves in a position where they can achieve good things, even if it is not comfortable, they should utilize their situation and avoid taking the “easy way out”.

ויאמר משה אסורה נא ואראה וכו’ וירא ה’ כי סר לראות (פרק ג פסוק ג-ד)

Moshe was grazing the sheep of Yisro, his father-in-law, when he noticed a burning bush which wasn’t being consumed. Moshe declares that he will turn to see this strange phenomenon and when Hashem saw that he turned to see it, He revealed Himself to Moshe. The Medrash says that the process of “turning to see” was all of five steps, or perhaps just a tilt of his head. R’ Ahron Kotler explains that Moshe wasn’t turning out of pure curiosity, rather he realized that this was a spiritual and G-dly experience, and he turned out of his strong desire to come closer to, and understand better, G-d and His ways. It seems that even though Moshe had already reached tremendous levels in his service of Hashem, Hashem still wanted him to strive a little bit more, show a little more desire to come close, before finally revealing Himself. It was all of five steps, or less, but Moshe needed just a little more effort in His עבודה before meriting prophecy. This is encouragement for all of us, that even the smallest actions can accomplish tremendous levels in רוחניות. This also shows how much one can lose out by being lazy and uninterested; with just a little more

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By Rabbi Naftoly Bier

In this week’s פרשה we are introduced to משה רבינו, who eventually would be the one to bring the Torah to Klal Yisroel.
Basya, the daughter of Pharaoh, saved his life, after finding him in a basket, floating on the water. She named him משה , Moshe, for מן המים משיתהו , she had drawn him from the water. But isn’t משה present tense, she should have named him משוי , which is past tense?
The Sforno and Rav Hirsch explain that Basya was indoctrinating Moshe to be sensitive on a constant basis, for since he was saved from imminent doom, he now has a relentless obligation to selflessly assist others. When Moshe Rabbeinu was born, the Torah tells us that his home shone from the glow that encompassed him; a reflection that he was destined from the onset for spiritual greatness. Let us examine how his life developed!
From the age of two until either twelve years or the maximum of forty years, Moshe Rabeinu dwelled in Pharaoh’s palace. Why did Hashem orchestrate that he would live in a society completely antithetical to his future calling?
The Jewish people at that time were subjected to concentration camps, barbaric torture, an environment where all dignity and individuality were robbed from them. To be a leader necessitates a sense of self esteem of the highest level. Only then is it possible for one to transfuse dignity to others and to gain their respect to lead. Moshe was exposed to the dynamic of leadership in Pharaoh’s palace. His subsequent sensitivity to others was the catalyst for his decision to venture outside the palace and to witness the pain and suffering of his fellow Jew.
He witnessed the beating of a Jew ( דתן ) by an Egyptian official, who had surreptitiously spent time with Dathan’s wife. The Medrash, מדרש רבה במדבר ט:יד , teaches that Moshe Rabeinu feared that this evil Egyptian would spread the idea that the accepted idea that the Jewish women were
noble and chaste wasn’t true, thereby causing a tremendous חילול השם , a desecration of God, due to the women not acting with צניעות and nobility.
Though he was putting his life in danger by causing the death of the Egyptian – by uttering the name of God, nevertheless recognizing his mission was to selflessly think of the ramifications of actions that could affect negatively, he immediately decided what proper response was obligated. (From here we are taught how prudent, how careful we must not publicize actions of Jews that are contrary to the קדושה , holiness of our nation.)
Subsequently after דתן ואבירם reported the actions of Moshe to Pharaoh, he has to flee the country. After many years of eluding his enemies and even being imprisoned for a decade, he arrived in the country of Midian, where he sat by a well. The seven daughters of רעואל , Yisro who are drawing water for their sheep are attacked by a gang of ruffians. Moshe Rabeinu quickly, without hesitation “jumps in” to protect the
dignity of seven women who are complete strangers to him. Again, his tremendous sense of responsibility to intercede to enrich, assist and defend another compelled him to immediately come to their aid.
When the seven daughters are asked about the day’s events, they reply, “An Egyptian male saved us!” Was Moshe an Egyptian? An answer given is that he told them, “Don’t thank me for being the cause of your salvation- it’s the Egyptian, that I caused his death, who saved you. For if that had not transpired, I would never have been on the ‘most-wanted criminal list’, and would never have been here to protect you. It’s to his credit!”
In a world where one is completely selfless, where one lives with a constant dedication to humanity, it is a result of the acute clarity that all is orchestrated by Hashem, and we are but players on his stage. We are taught that Moshe Rabeinu was a shepherd. The ילקוט רמז קס”ט quotes, “Rav Yitzchok taught, how does Hashem test the righteous (to bring forth their superior character) by the profession of being caretakers for sheep. The Medrash ( שמו”ר ב:ב ) relates that when Moshe Rabeinu was shepherding the sheep, one of them ran away and he ran after it. The sheep found a pond of water and drank from it. Upon seeing this, Moshe Rabeinu exclaimed, “I didn’t realize you ran away due to thirst, you must be exhausted”; he subsequently carried the sheep on his shoulders back to the flock.
Hashem exclaimed, if you possess this magnitude of mercy and compassion for animals, I therefore will charge you with the responsibility and opportunity to lead “My beloved sheep”, the Jewish people.
Moshe Rabeinu, with sensitivity, selflessly protected the dignity of a person, the dignity of Klal Yisroel, the dignity of Hashem and even was sensitive to the pain of an animal. A true and decisive manifestation of a person solely dedicated to one’s Creator.
Where did he learn Torah? The Ramban (3:6, 6:14) speaks of the spiritual greatness of עמרם , the father of Moshe Rabeinu. It’s conceivable Amram taught his son, the first two years of his life. יונתן בן עוזיאל i(3:2) says that a מלאך , an angel named זגנוגאל taught him. The רמב”ן (3:13) defines Moshe Rabeinu at the time of the revelation of Hashem at the burning bush as a giant in wisdom and great in the levels of prophecy. Moshe Rabeinu was the exemplar in Torah, Service to Hashem, kindness, all stemming from a constant, relentless, unequivocal, appreciation of Hashem’s benefaction- משה, כי מן המים משיתהו , “for he was drawn from the water.”

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By Rabbi Shloimie Lindenbaum

ולא יכלו אחיו לענות אותו כי נבהלו מפניו (פרק מה פסוק ג)

After Yosef revealed himself to his brothers the Torah tells us that they were too astounded to respond. The Medrash applies this sensation to the final Day of Judgement when we will be faced with the glaring, undeniable truth and be unable to respond. The Sfas Emes explains the exact parallel between the discovery of the שבטים, and what we will experience on that awesome and frightful day. He says that essentially the שבטים now realized the true holiness that existed in Yosef the entire time. They had viewed him as an evil character, out to get them, and now they see that he was truly holy and pure. This realization is what put them into such intense embarrassment and shock. This will also happen in the future when Hashem will show us that everything that He gave us in this world, every possession, every situation, every gift, was a tool imbued with holiness and purpose in serving Him better and better. We took these gifts, and many times utilized them for evil. We viewed them as existing with the purpose of furthering our own selfish goals and evil intentions. On the final Judgement Day we will be embarrassed to realize that the very gifts that Hashem gave us to come closer to him, we used to rebel against him. All the things that were given to us with inherent holiness we used for the exact opposite. In this we will be the same as the שבטים who realized the true holiness that they had ignored in Yosef the whole time.

ולאביו שלח כזאת עשרה חמרים נשאים מטוב מצרים (פרק מה פסוק כג)

The Torah tells us that when Yosef sent his brothers back to Yaakov to ask him to come to מצרים, he sent a gift to his father- ten donkeys laden with the best that מצרים has to offer. The גמרא in מגילה explains that this refers to old wine which is pleasing to זקנים (lit. elderly people). R’ Shimon Schwab asks, surely Yaakov was not such a big wine enthusiast that he needed ten donkeys full of fine wine? Furthermore, why is the wine referred to as being the best of מצרים? R’ Schwab answers that we know that Yaakov and his family kept the Torah. If so, the fact that they would be willing to drink Egyptian wine (and not be concerned for יין נסך, wine which was used to serve idols) must mean that the Egyptians did not use wine in their service of their עבודה זרה. This is why wine was the best of מצרים, it was the one thing from מצרים that was pure of עבודה זרה and not contaminated by their idolatry. When we say it was pleasing to זקנים, it refers to wise and learned men (זקן ויושב בישיבה), because it did not have a connection to forbidden things. The reason why Yosef sent such a tremendous amount of wine was because he knew that his brothers would be in a state of regret and sadness over having sold him, in fact he encouraged them, “do not be depressed.” To assist in lifting their spirits he sent enough wine for Yaakov to share with the whole family, ויין ישמח לבב אנוש, wine naturally gladdens people.

 

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By Rabbi Naftoly Bier

In the beginning of the week’s Parsha, we read of the epic battle waged by Yehuda to save Binyomin. Truthfully, the stakes couldn’t be higher; Yosef and Yehuda, two people worthy of sovereignty, are fighting for what they feel will affect the destiny of mankind.

Yosef’s plan was to bring the brothers to an awareness of their mistake in selling him, a manifestation of their lack of unequivocal love for one another. If successful, the Medrash says, “The world would have reached its apex- and Yosef would have been Moshiach.”

Yehuda, on the other hand, is aware that if Binyomin is left behind with Yosef, Yaakov Avinu would die due to the pain of losing two sons and subsequently the family would disintegrate and dissolve.

Two giants determined to “save the world”; who will be convinced by the other? The Medrash Rabbah 93:4 explains metaphorically in what manner Yehuda was able to convince Yosef to free Binyomin:

In משלי כ: ה , it states:

“מים עמוקים עצה בלב איש, ואיש תבונה ידלנו”מ

“The designs in a person’s mind are deep

waters, but a person of understanding can draw

them out.” This is a metaphor:

A village has discovered a new well, whose sparkling spring water has attracted the townspeople to try to fetch it. Each person valiantly tries with their rope and bucket to reach the water, but unfortunately no one is successful. A “wise person” then asks all the others to lend him their ropes, whereupon receiving them he ties them together and is able to gain water for all.

Why the use of the connotation “wise”? Wouldn’t it be more fitting to say “practical”? We are being taught a profound lesson in human behavior.

Every person is involved with their “rope and bucket”, many people deal with a situation even if it pertains to another, as if everyone reacts or should react the way they do. The wise person sees the expansiveness and totality of a situation; he or she is one who encompasses the large picture and acts accordingly- asking all for their ropes. A simple solution, but only one who is wise thinks of it.

Wisdom is defined by selflessness; the appreciation of the totality of all the dynamics involved. This is the foundation of “Malchus”, Torah royalty- the ability to absorb another’s feelings, sensitivities, “intellectual bent”, and emotions, and subsequently being able to communicate with others “on their turf”, profoundly touching a chord of their emotional makeup.

This is what Yehuda was able to accomplish. In all relationships, being it marriage, siblings, or friends, it is imperative to “tie the ropes together”, to absorb the personality of another if we are to truly and honestly advise them, if we are to be successful in “merging” two different people into one cohesive unit of love and appreciation.

The usual, normative reaction to any obligation or situation is to judge another objectively, while for myself subjectively. They have to, I can’t! Success in life is the opposite; I must! Maybe they need empathy, encouragement, assistance, or they just have endured a difficult situation and need time to relax. This is true wisdom; absorbing another person or group in an expansive, thoughtful, penetrating manner.

Yehuda could have said to Yosef, “I have never met a person who empathetically inquires about another’s father and family as you have, my neighbor of twenty-two years hasn’t! I can’t imagine the pain and anguish you will have if my father dies due to Binyomin being held captive! He touched the inner soul of Yosef, and immediately Yosef relented and proclaimed, “I am Yosef”!

A lesson for all life situations; understand wisely how the other thinks and reacts!

Another aspect of the ability to convince is the respect, esteem and trust one has in another. After being told by the ‘chamberlain of drinks’ that Yosef is a ‘fool, a slave and one who is not fluent in the Egyptian language’. Pharoh nevertheless appoints him to a position of the greatest importance.

Despite the fact that Yosef was incarcerated for twelve years, he still attributed his ability to interpret dreams not to his personal wisdom, but rather to Hashem (in a way reinforcing the description of the chamberlain!)

Pharoh keenly observed this and correctly reasoned that Yosef is a person who has complete intellectual, selfless control of what he says, does and thinks. Such a person is the worthiest of all to be a leader. When one negates and transcends all of personal bias, then they are one who can be the true leader; always thinking about another’s personality, needs with integrity and dedication. When people recognize this beautiful quality, they will submit to such a person. The Kuzari 3,2-3 describes a pious person as one who has unwavering rulership over oneself in all aspects of one’s living experience, the true definition of a prince, a king. That was Yosef HaTzaddik. (For an extensive essay on this idea, see R’ Chaim Friedlander זצ”ל)

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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.