Category: Weekly Parsha

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By Rabbi Shloime Lindenbaum

דבר נא באזני העם וישאלו איש מאת רעהו…(פרק יא פסוק ב)

Hashem asks Moshe to instruct Klal Yisroel to go to the Egyptians and ask to borrow their gold and silver. Rashi points out that Hashem expressed this as a request, almost a plea, because He didn’t want Avraham Avinu to complain that Hashem never fulfilled His promise that Klal Yisroel will leave with a רכוש גדול (large acquisition). The phrasing of Rashi is strange- shouldn’t Hashem want to keep His promise of רכוש גדול regardless of Avraham’s complaint? It seems that only because of Avraham’s encouragement did Hashem feel compelled to send off Klal Yisroel with a large treasure, but the fulfillment of the promise alone would not have required it? R’ Eliyahu Boruch Finkel quotes R’ Nochum Partzovitz who answered that only because of Avraham was Hashem required to provide Klal Yisroel with such a large fortune. He explains that Chazal tell us that Avraham’s הכנסת אורחים (hospitality) was such that whoever came into his house was treated higher than their usual standard. When it came to the Egyptian’s gold and silver, from Klal Yisroel’s perspective even a small amount of money would be considered a רכוש גדול compared to their assets as slaves the past 210 years. Only because they were children of Avraham, who always ensured that a person is treated greater than their expectation, were Klal Yisroel זוכה to receive something that would be a רכוש גדול even from the perspective of someone wealthier than them.

ועצם לא תשברו בו (פרק יב פסוק מו)

In preparation for leaving Egypt and finally becoming Hashem’s Nation, Klal Yisroel is commanded to fulfill the mitzvah of קרבן פסח. One of the details in this קרבן is that when eating the meat, one is not allowed to break any of the bones. The ספר החינוך explains that this is supposed to illustrate for us and instill in us a royal and elevated way of living. Only poor people, who are hungry for the marrow in the bones, break and chew on the bones. It is improper for anyone of higher status to conduct themselves this way. Now that Hashem was forming us into a priestly and holy nation, elevated from the rest of the world, we needed to train ourselves to act in the proper manner, one that is befitting for a regal people.

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By Rabbi Naftoly Bier

In פרשת לך לך, Genesis 15:13-14, the Almighty tells Avrohom Avinu, “Know that your offspring shall be in a land not their own – and they will serve them and they will oppress them four hundred years. But also the nation they will serve, I shall judge and afterwards they will leave with great wealth.”

The commentators, Rashi, Ramban explain what is the seemingly superfluous word “also” teaching us. Rashi explains it comes to include all future exiles.

Nachmanides explains that despite, “I, Hashem have decreed this to transpire, nevertheless the nation that will subjugate them, I, Hashem will mete out punishment to them.” Why? Aren’t they fulfilling the wishes of Hashem? On the contrary, maybe they should be rewarded?

He answers that the connotation, “I will judge,” indicates that Hashem will evaluate if they increased the severity of the servitude beyond what Hashem desired. In reality, the Egyptians desired to destroy us, they threw our male children into the river, they placed us in concentration camps and used childrens’ bodies to help build edifices. The Ramban adds that it is only if one does G-d’s will totally selflessly that one is correct, but if one selfishly either due to hatred, need for fame and acclaim or any ulterior motive, then they are responsible for their actions as if it wasn’t ordained by Hashem.

The same applies to a person who is judged on Rosh Hashana to die during the following year. Despite the fact that he was ordained to die, the murderer is held accountable for his heinous action, due to his desire to murder the person. (As a sidenote, it is interesting to note, that HaRav Aharon Kotler זצ”ל taught that תוספות מס’ כתובות טו, is of the opinion that a murderer is liable for his action of murder, rather than the actual death of the person; though the murder has to take place.)

The Rambam (הלכות תשובה סוף פרק ו) explains that since there wasn’t a definitive commandment to a specific person or a group, if so all those who acted in a manner that pained to Jewish people are liable for their cruelty for they could have excused themselves due to not directed specifically to persecute Klal Yisroel.
The Ramban asks: If there was a general directive by Hashem, all are responsible to effect its outcome. If so, on the contrary one would gain merit by Hashem for swiftly acting in accordance with His wishes.

The משך חכמה teaches a profound lesson. Since there was no commandment but rather Hashem told Avrohom Avinu a future narrative or account that would take place, it was not an imperative that had to be followed. Since all the inhabitants of the world are required to follow the seven Noachide Laws, it precluded them from acting in consonance with Hashem’s narrative. On the contrary, the idea of appreciation and the negative behavior of an ingrate are one of the Noachide laws that all are beholden to. The Egyptians owed their lives literally to Yosef HaTzaddik who saved the country from famine. He also, by charging all other countries to pay for the grains at the time of the world famine, acquired untold wealth for Egypt. If so, it would be inconceivable to want to “play a part” in paining his relatives, the Jewish people. It’s up to Hashem how to actualize His intentions, but for the common folk, it is our indisputable responsibility to appreciate and not to be the opposite!

This formulation as that appreciation is one of the seven Noachide laws can be understood either as ungratefulness is a form of theft, stealing. For one who doesn’t convey true gratitude is robbing another of conveying respect and gratefulness. Another perspective is that due to appreciation being the catalyst of all of one’s desire to fulfill Hashem’s constructions; being ungrateful prevents one from creating a positive path. The משך חכמה is teaching us the extreme importance of sincere thankfulness!

In this week’s portion, we are instructed with the mitzvah of פטר חמור, the redeeming of a firstborn donkey with a sheep, and subsequently presenting the sheep as a present to a כהן, priest. Just as we redeem a firstborn male and a firstborn sheep and cattle as a way of thanking Hashem for the fact that not one Jewish firstborn died on that fateful night in Egypt, so too we have this mitzvah. The Sforno explains that the question (Exodus 13:14), “And it will be when your child will ask you in a future time; what’s this?” refers to this mitzvah. For where do we ever find a mitzvah related to non-kosher animals? The answer given is that, “with a strong hand Hashem removed us from Egypt…” We were compelled by the Egyptians to leave at a moment’s notice in a manner that we had no time to load wagons with all our belongings. We were forced to use donkeys and though the weight was beyond the donkey’s natural capacity, a miracle happened that they were able to sustain all the additional burden. At that moment this miracle of Hashem, suffused them with a spiritual dimension, therefore adding to them a measure of spirituality that had to be redeemed!
Another way to understand the Sforno is that the fact that we must show appreciation eternally for the donkey enabling us to fulfill the idea, “and afterwards you will go out with great wealth.” This obligates us with performing a mitzvah with the donkey.

In 11:7, the Torah states though there will be a great outcry in the entire land of Egypt like there was and never will be, nevertheless “no dog will whet it’s tongue.” Though a dog is aware of the angel of death when it is in its proximity, despite the fact that thousands and thousands were dying, they didn’t bark. In this manner, the idea that not one Jewish firstborn would die, as testified by the dogs, creating a true קידוש השם. Therefore חז”ל say that is the idea of “throwing meat which is not allowed to be eaten (בשר טרפה) to a dog – to show our profound appreciation for the validation of the dogs to Hashem’s decree that only the non-Jewish firstborn male would die.

Appreciation precludes one from desiring to fulfill Hashem’s “wishes”. Appreciation is extended even to the non-kosher animal eternally. Appreciation being the fundamental foundation of all positivity in life.

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By Rabbi Shloimie Lindenbaum

ויצעק משה אל ה’ על דבר הצפרדעים (פרק ח פסוק ח)

There are many times throughout the מכות that Pharoah asked Moshe to daven and remove the מכה. The wording describing Moshe’s prayer, however, is unique by the מכה of צפרדע. Every other time that Moshe davened, the פסוק uses the word “ויעתר”, only by צפרדע do we find a different expression, that of צעקה. The חתם סופר explains based on the גמרא in סוכה that discusses the etymology of the word “ויעתר” when used in the context of prayer. The גמרא there says that an עתר is actually a pitchfork, used to turn over piles of grain. When describing prayer, the word is meant to connote a prayer similar to a pitchfork- a prayer that turns the מדת הדין (Divine Judgement) into a מדת הרחמים (Divine Mercy). Therefore, by nearly all of the מכות this was a very apt description of Moshe’s prayer. After all, he was begging Hashem for undeserved total mercy on the Egyptians. By צפרדע, however, we find that even after the מכה finished the Egyptians still suffered from it’s aftermath. The פסוק says that the land of Egypt was filled with putrid dead צפרדע. Therefore, although there was an element of mercy that removed the intensity of the מכה, the prayer did not result in a totally merciful approach and it would therefore be inappropriate to describe Moshe’s prayer as “ויעתר”.

והברד ומטר לא נתך ארצה (פרק ט פסוק לג)

After Moshe davened that Hashem remove the מכה of ברד, the hail stopped immediately, even freezing pieces of hail in midair. R’ Moshe Feinstein asks, why was this נס important? Why did Hashem stop the מכה in this miraculous fashion? He answers that Hashem was trying to instill in everyone a lesson of אמונה. We usually view the world as running with certain rules of nature because that’s what makes sense in our understanding of physics. For example, we assume that heavy objects will immediately fall towards the ground because a force of gravity necessitates it. Hashem was showing that everything in this world is His will and that we understand things in the way that He presents them to us. The instant that Hashem desires that the hail not continue it’s descent, it will cease, and we will be find new ways to “explain” an occurrence. There are no rules of physics controlling nature, rather Hashem is controlling nature and the rules of physics are fashioned around His will.

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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 Shloime Lindenbaum

ויהי כי יראו המילדות את האלקים ויעש להם בתים (פרק ב פסוק כא)

Shifrah and Puah, the G-d-fearing Jewish midwives, risked their lives defying Pharoah’s order to kill all Jewish male babies. The פסוק says that as a reward, Hashem established houses for them. Rashi explains this to mean that Hashem had the “Houses” of Kingship, Priesthood, and Levites come from their children. We know that Hashem always rewards מדה כנגד מדה- in a way that is similar to the good deed that was done. If so, why were the midwives rewarded specifically in this way? How was this reward related to their saving the Jewish baby boys? R’ Berel Soleveitchik answered that the Egyptian’s intent in killing the male babies was to then have the Jewish women available to marry the Egyptians. While this would have been a catastrophe, technically the children born from such a union would be Jewish, as one’s status as a Jew depends on their mother. The only things in Judaism that follow the father’s status are being a מלך, which necessitates one’s father to come from שבט יהודה, and being a כהן or לוי, which requires paternal lineage from שבט לוי. Therefore, had the Egyptians succeeded in their plan, while there still would have been Jews in the world, there wouldn’t have been any kings, priests, or Levites. It was these special positions that Shifrah and Puah preserved and they were therefore rewarded by having their children in these positions.

ויאמר…של נעליך מעל רגליך כי המקום אשר אתה עומד עליו אדמת קדש הוא (פרק ג פסוק ה)

When approaching the burning bush, Moshe is commanded to remove his shoes because the place in which he is standing is holy. R’ Samson Rapahel Hirsch explains that removal of shoes shows a certain dedication to the place that one is standing and a readiness to fulfill any mission required of them in that place. Hashem was commanding Moshe to subjugate himself right then and there to the holy mission that lay before him. R’ Hirsch sees this as a proclamation to each of us as individuals- it is not our job to dream of places or situations that would better enable us to serve Hashem. Rather, the “place”- the situation, social life, financial standing etc.- that we find ourselves in, is a holy place and one in which we can grow to become the best person that we can be. We must recognize that the position that Hashem put us in is the precise location in which He wants us to serve Him and to accomplish our mission in this world.

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By Rabbi Naftoly Bier

We are introduced to משה רבינו, our great teacher and leader Moshe Rabeinu, as one who passionately with compassion went to feel the pain of his people and later on, in his life, one who saved seven non-Jewish women (daughters of Yisro) from abuse, and one whose “vocation” was to be a shepherd of a flock of sheep. No mention whatsoever of his intellectual prowess, his Torah wisdom, his service of Hashem.

Chazal teach us that one of the reasons that Hashem orchestrated that he become a shepherd was to develop an innate trait of boundless mercy. The Medrash relates that prior to Hashem revealing Himself at the Burning Bush; one of Moshe Rabeinu’s sheep had ran away from the flock to a creek of water. Moshe ran after it and watched as it drank. He conjectured the sheep must have been dehydrated; now it must be exhausted due to its physical stress. I must carry it on my shoulders back to the remainder of the flock.

But we can ask: didn’t he already personify one that maintains a constant desire to absorb another’s pain, and in turn to diligently and thoughtfully aid another? The Torah teaches us (2:11), “…and he went to his brothers, to see and understand them…” Upon seeing an Egyptian smiting – and trying to murder a Jew – he intercedes, despite adorning royal garb – and puts to death the villain. 

The Medrash (Bamidbar, פרשת נשא) teaches us the in order to protect the dignity of the valiant women of Klal Yisrael, who remained chaste (צניעות) despite their husbands being incarcerated in concentration camps, he brought about the assailant’s death. If not for Moshe’s action, the heinous Egyptian would have vilified the Jewish women as immoral people, like all, thereby causing a belittling of the dignity of Klal Yisroel. A remarkable, profound lesson in the need to acutely be aware of the ramifications of people’s actions on the total population which can lessen another’s moral sensitivity and acuity.

The following day beholding an altercation between two Jews, דתן ואבירם, he reproaches them for their unacceptable behavior. “How is it possible that two stately people, two caring people, can act in such a manner? How can you harm another Jew?”

What prompted Moshe to get involved with another’s problem? Why not stay away? For Moshe Rabeinu could not exist with negative behavior; he detested the absence of honest, correct behavior to the level that one is obligated to selflessly, forcefully and immediately react.

It could be that despite this astounding trait, nevertheless there is always the chance that one will act in order to also attract attention to oneself. Every person needs recognition from others, for otherwise one is lonely, not being recognized as an individual who is an important member, segment of the community. But there is a fine line between recognition and acclaim, glory and attention. Once that line is crossed even slightly, one is in סכנה, danger that one will focus on oneself rather their obligation to Hashem’s world. 

A shepherd is one that is completely removed from others, taking care of the flock in open areas such as the wilderness. In this type of environment, one’s actions of treating the sheep with mercy is totally a selfless exercise, for no person is aware of one’s actions. In this manner one’s repetitive constant compassion creates an innate relentless passion for רחמים, altruism.

Another positive element of being a shepherd is that one is rewarded with the invaluable opportunity to constantly contemplate the beauty and majesty of the expansive world Hashem created. From sunrise to sunset, from a beautiful blue sky to a moonlit night of thousands of stars, from the verdant green grass to the glorious mountains, each and every day one is rewarded to view the absolute numerous gifts in the world.

When one with deliberation views and absorbs Hashem’s creation of thousands and thousands of different types of trees, bushes, flowers, animals, birds… one concludes that just as every inanimate or animate being has a sole, unique purpose, so too does every human. In turn the more a person appreciates this wonderful gift, the knowledge of one’s unique importance, one in turn obligates themselves even more to their benefactor, Hashem! The ultimate protocol of true gratitude is to selflessly subjugate oneself to focus all of one’s thoughts and actions to do the will of Hashem. This was Moshe Rabeinu. In this fashion one can protect oneself from deceiving oneself to do what seems correct, but in actuality is prompted by one’s innate desire for כבוד.

The need for fame can destroy a person. The prime example is המן הרשע, Haman, who despite his extraordinary wealth, very large family, numerous positions of power and glory, couldn’t tolerate that one Jewish man, Mordechai wouldn’t bow to him! כבוד, the need for fame and attention cripples a person to see the world with deception, even to the extent of destroying oneself!

רב שלמה וולבה explains:there are two categories; the one of outward appearance, the physical universe and the one of the inner rubric, spirituality. By definition if one desires to act spiritually, in a manner of drawing attention, then there is an essential contradiction of these two elements, which in turn can’t coexist!

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By Rabbi Shloimie Lindenbaum

אחלקם ביעקב אפיצם בישראל (פרק מט פסוק ז)
Yaakov tells Shimon and Levi that because of their attack on Shechem- when taking revenge on Dinah’s behalf- they will be scattered throughout the Jewish nation. Rashi expounds further that generally Rebbeim and scribes, professions that do not hold a lot of monetary gain, will come from Shimon, and Levi will obtain food through תרומות ומעשרות. These professions will ensure that these tribes remain scattered, always searching for available sources of income. R’ Yaakov Kamenetsky points out that while this seems to be condemning Shimon and Levi, it is also somewhat appointing them as teachers of the Jewish children and protectors of our holy items (as scribes and Kohanim/Leviim). These are positive positions, so why are they being rewarded because of their actions in Shechem? R’ Yaakov explains that Shimon and Levi were clearly passionate about defending Dinah’s honor and felt her pain as if it were their own. While all the brothers seethed at Shechem’s brazen act of accosting her, only Shimon and Levi felt her pain and the family’s disgrace enough to act on it. That is why Yaakov appointed them as the teachers and spiritual guardians of Klal Yisroel. For these roles it is necessary to have people who view any slight against Hashem’s honor as a personal attack. To properly transmit and protect the Torah, the people in charge must be passionate about holiness and unwilling to let any act against Hashem slip by without rectification. Yaakov knew that just as Shimon and Levi felt this way about Dinah, they would be able to apply this trait in their service of Hashem as well.

וידבר יוסף אל בית פרעה וכו’ (פרק נ פסוק ד)
Immediately after Yaakov’s death, Yosef goes to request from Pharoah permission to bury Yaakov in Eretz Yisroel. The פסוק, however, says that he spoke to Pharoah’s household asking that the message be relayed to Pharoah himself. Why didn’t Yosef talk to Pharoah directly? The משך חכמה explains that an אונן (someone who their close relative died but wasn’t buried yet) is not allowed to bathe or adorn themselves in honorable clothing. Therefore, Yosef wasn’t presentable enough to approach a king and he had to speak to Pharoah’s household instead of going to Pharoah directly.

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By Rabbi Naftoly Bier

In Parshas Vayechi, we read that our patriarch, Jacob, gathered his twelve sons with the intention to bestow a blessing to each one.

What is perplexing is that the first three sons, Reuven, Shimon and Levi are castigated and criticized for previous actions on their part. Why does the Torah state after the remaining nine were truly blessed, “These are the blessings that Yaakov blessed his sons”?

The answer can be found in the Torah itself; though he remonstrated Shimon and Levi for not controlling their passions and subsequently wiping out the city of Shechem, he redirected their unique quality of unbridled passion to be utilized in the optimum manner. He instructed them to become pedagogues; for to be a teacher of youth or an educator for adults necessitates one who can passionately and unequivocally transmit ideas. Shimon was dispersed among the tribes to teach the youth while Levi became the instructors of Torah to the adults.

In the same vein, Reuvain was taught that his superior quality of being sensitive to what is just and proper should be used in a measured, productive, and calm manner.

What we are being taught here is one of the most profound lessons of life. The biggest, most important, and beneficial blessing is to understand the singular personality one has to be endowed with. Every person is unique, every person has their special gifts; each and every person has to discover their uniqueness.

HaRav Yeruchim Levovitz expounded and taught that every person is created with a unique positive trait that is the segue to unequivocal, absolute accomplishment and development; and simultaneously a negative trait that can lead a person to complete degradation and failure.

Reuvain had to overcome his בהלה, hasty, impetous, impulsive behavior, while Shimon and Levi had to control their anger.

As the Mishna states: “If I am not for me, who is for me; if I am for myself, what am I?”

Hillel teaches us; If I compete with all, if I spend my time copying others or to attract attention to myself, then who am I; I must find my identity – but if I selfishly utilize my special gifts then what am I? I must merge my uniqueness with society, thereby becoming part of my real world and making it whole. On the contrary, if I am in need of attracting others to my actions, then I must recognize that that need is what motivates all of my behavior.

If one has an intuitive, inherent and relentless drive to act in a truthful, proper manner; it could be the segue to developing into a בעל חסד, a caring person dedicated to helping others at all times and all circumstances. For if one asks oneself what is the proper manner to conduct themselves, invariably they will conclude to emulate Hashem by constantly giving. If one is intent in focusing on this gift of truth, one will veer into a world of dishonesty – always looking for honor, glory, and recognition. For this reason Yehuda was chosen to be the “king,” royalty of Klal Yisroel; he possessed the trait of honesty and had developed into it seeing the essence of all his behavior.

In a world where existential loneliness is rampant, we who live with the Almighty understand that if he created me, then I and only I can contribute to the world what I am empowered to do – for otherwise He wouldn’t need me here!

At times we ponder as to what one’s individuality is – the Rabbis teach us in Ethics of Our Fathers, “Make yourself a teacher and acquire yourself a friend.”

Though it is imperative to have a teacher, nevertheless relevant to a friend the Rabbis use emphatic language- “buy yourself a friend”. To a teacher, one can say, “ My teacher doesn’t understand my generation”, but to a friend one can’t say that. Therefore we are taught that it is imperative to even “buy” a friend, thereby having one who can advise as to what our singular purpose is, and even more so, what truly motivates a person to do what they do!

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By Rabbi Shloimie Lindenbaum

והגדתם לאבי…כל אשר ראיתם (פרק מה פסוק יג)

After Yosef reveals himself to his brothers, he sends them back to Yaakov with instructions to relay to him Yosef’s prestige and all that they have seen in Egypt. What was Yosef referring to when he told them to repeat everything they saw? What special thing did they see that should be told to Yaakov? The מהרי”ל דיסקין answers based on a גמרא in חולין. The גמרא derives from פסוקים that when Yosef served his brothers a festive meal after they brought Binyomin, he showed them how the meat was from properly slaughtered animals, and he removed the גיד הנשה with them watching. It was this that he requested be repeated to Yaakov. He wanted to prove to his father that he was still faithful to the Mitzvos and even remembered how to properly slaughter and clean an animal from anything forbidden. This would reassure Yaakov that Yosef was the same loyal son as when he had left, his spirituality enduring even through his exile in Egypt.

ויפל על צואריו ויבך על צואריו עוד (פרק מו פסוק כט)

After many long years of mourning his beloved son Yosef, Yaakov finally travels with his family to Egypt to see him. Yosef comes out to greet his father and falls on him in an emotional torrent of tears. The פסוק doesn’t make any mention of Yaakov’s emotion at this powerful moment. Rashi tells us that Yaakov was saying שמע and therefore did not hug or kiss Yosef right then. Many are bothered by the question that if it was the time to be fulfilling the Mitzvah of שמע, then why wasn’t Yosef saying it as well? The מהר”ל in גור אריה explains that truthfully it was not the time of day for the regular Mitzvah of שמע. Rather, this moment was coming after years of Yaakov presuming Yosef to be dead. He now merited to not only find out that Yosef is alive, but even to see him in an honorable position, all while having maintained his status as a holy son of Yaakov. Yaakov was completely overcome with gratitude to Hashem and therefore felt an incredible loving closeness to Him. This resulted in his reciting שמע, the ultimate expression of recognizing Hashem’s Oneness and Master Plan. This is how great men experience emotional moments- it furthers their attachment to Hashem and bubbles over in an expression of gratitude and recognizing Hashem’s ultimate wisdom and organization of all that happens in their lives.

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By Rabbi Naftoly Bier

As we learn the story of יוסף הצדיק, we are taught to the extent it’s possible and the grave importance for one to value the dignity of another.

In בראשית יב:טו, chapter 39:12-15, the Torah tells us that “…she caught hold of him by his garment (יוסף, Joseph)… But he left his garment in her hand and ran outside… She then used his garment in her possession to accuse him of trying to violate her.

Why didn’t Yosef grab his garment from her? It’s obvious that she could accuse him and in turn he would suffer grave consequences. (He actually was sentenced to be placed in jail – where he spent 12 years.)

The Rishonim teach us that to overpower a woman robs her dignity. He therefore out of respect for his master’s wife – he slipped out of it and ran outside. (This follows the explanation of רבינו בחיי, the Ramban seems to say it was out of respect to his master, her husband, that he treated her with dignity.)

יוסף הצדיק, Yosef put his life in danger due to his treating all with the dignity and nobility that each person, who is a צלם אלוקים, a creation of Hashem, deserves.

Yosef teaches us that if one mitigates their sense of human dignity, even though in this case where the other is at fault and desires to do a terrible action, nevertheless it would compromise his cultivated great degree of respect and reverence of human nobility.

In פרשת מקץ, Genesis chapter 41, we learn of the dreams of Pharaoh and his subsequent anxiety due to the dreams not interpreted by his “wise man”. The שר המשקים, Chamberlain of Cupbearers, advises to ask the, “Hebrew youth, a slave…” to try to interpret the dream.He represented Yosef as a “kid”, though he was thirty years old, a servant, a Hebrew – all derogatory terms that would preclude him from attaining any noteworthy position.

Nevertheless, Pharaoh calls for him and he immediately is rushed from the dungeon. Pharaoh can’t wait, the pain, anguish, uncertainty is “driving him crazy!” Despite this, the Torah says that, “he (Yosef) shaved and changed his clothes.” How can he? The king is anxiously waiting for him?

For it would be completely insulting, belittling, and demeaning to the king to present himself in a disheveled manner. Though he might engender the ire and fury of the king, nevertheless he felt an obligation to present himself with respect.

יוסף הצדיק, Yosef teaches us that one of the most critical, essential traits that a person needs to possess is unmitigated dignity and nobility for oneself and for another. By compromising it, Yosef, was concerned that he would jeopardize and endanger his innate respect of Hashem which is manifested by one’s treating all with absolute dignity.

In this week’s פרשה, we are taught the manner in which one can rectify an acrimonious situation. Yosef reveals himself to his brothers. We can only try to fathom and imagine the shock they were in. And even moreso, their trepidation that Yosef, the viceroy of the world’s empire, can take revenge against them.

Yosef wants to mollify them. He immediately says to them (verse 4), “I am Yosef, your brother who you sold me to Egypt.” Is that the way to placate them? He then says, “Don’t be distressed or reproach yourselves that you sold me, for to be your provider Hashem sent me here.” If one wants to truly calm or appease another, one must convey to another that I am aware completely of your uncertain agitation and apprehension, I will immediately address it. For otherwise the one who conducted themselves inappropriately will feel that the other harbors resentment.

Yosef, then with certainty, tells them, “This is all the orchestration of Hashem; you actually saved the family by doing this. The Medrash says that he was also saying to them; “My dearest father and you all would have otherwise been forced to journey to Egypt in chains due to the ברית בין הבתרים, but now due to me being the viceroy of Egypt, you can come here with tranquility.” I will see to it that you have your own “district” (Goshen) to settle in, thereby protecting yourselves from assimilation.

This lesson of the guidance of Hashem, protected us for many centuries in Europe. We were forced to live in ghettos, which protected us from the negative influence of the nations of the world.

From the time of the Emancipation we have been greatly challenged due to our total immersion in a society that is completely the opposite of our aims, goals, and obligations. As Rav Shamshon Raphael Hirsch explains, we lived in a גלות, akin to that of Yaakov Avinu, separate from the world. Today we are challenged to live as Yitzchok Avinu, who was respected, lived amongst the Philistines and to constantly be cognizant of the tremendous challenge.

We have reached the zenith of this challenge in today’s society. May Hashem enable us to succeed and to take us to the final step; the coming of Moshiach speedily in our days.