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Parsha Perspectives by Ozer Alport
(ואת יהודה שלח לפניו אל יוסף להורות לפניו גשנה (46:28
“He (Jacob) sent Yehuda ahead of him to Joseph, to prepare ahead of him in Goshen.”
After a tumultuous roller-coaster of events, Jacob’s sons returned to Canaan and informed him that his beloved son Joseph, whom he had assumed was dead for 22 years, was in fact alive and prospering in Egypt. Although Jacob was initially skeptical, they were finally able to convince him that they met up with Joseph. Astonished by the remarkable turn of events and in spite of his advanced age, Jacob prepared himself and his family for the lengthy journey to Egypt in order to be reunited with Joseph.
As they drew near to the section of Egypt called Goshen, our verse tells us that Jacob sent his son Judah ahead of him to prepare for him the way. Rashi explains that “preparing for him the way” refers to Jacob’s instructions that Judah establish a house of study where he would be able to learn and teach Torah. Considering Jacob’s age and all that he had recently experienced, did this really need to be his highest priority? Shouldn’t he have first focused on getting reunited with Joseph and comfortably settling his family into their new homes?
Rabbi Yeshaya Horowitz, known as the Shelah HaKadosh (1565-1630), derives from Jacob’s actions and priorities that wherever a person goes, he should first ensure that his spiritual needs are in place. Only after he has done so should he attend to his more mundane concerns. Although Jacob clearly had a number of important tasks to attend to on his momentous journey, the Torah records his focus on establishing a house of study prior to his arrival so that we may learn a lesson about setting priorities.
Rabbi Moshe Feinstein writes that the biggest mistake made by the early immigrants to America was that they were so focused on trying to make a living that they neglected to make time to set up schools to provide a religious education to the next generation. As a result, thousands of Jewish children missed out on the opportunity to be properly educated about their religious heritage.
Rabbi Avrohom Shalom Halberstam, known as the Stropkover Rebbe, was once purchasing an apartment and narrowed the choices down to two. Each of the apartments had various aesthetic and practical pros and cons, and it was difficult to decide which of them was superior. After weighing and reweighing the numerous considerations, Rabbi Halberstam ultimately chose the location which he felt would be most conducive to his spiritual growth.
Although this level of spiritual sensitivity is clearly beyond most of us, its lesson is still applicable. We all make daily decisions concerning our homes, our jobs, and our families. When evaluating the different options, we should learn from Jacob the importance of trying to view the world through a more spiritual lens and taking that perspective into account when making our choices.
talking points - parshas VAYIGASH
Rabbi Elazar Meisels
1. Let’s Be Reasonable
“And Judah approach him and said, ‘Please my master, allow your servant to speak to you directly and let your anger not flare up against your servant, for you are like Pharaoh.’” 44:18
- To Speak To You Directly – Without an interpreter. For just as Pharaoh speaks all languages, you must be capable of doing so as well. If you admit that this is beyond your capability, I will use that against you as well, if you persist in this madness. – Beis HaLevi, Rabbi Yosef Dov Soloveitchik
It is interesting to note that Judah hardly introduced any new facts into his narrative. Instead, he simply rehashed all of the events until that point. Why did he believe that this would be any more convincing when surely Joseph knew the facts of this case? Beis HaLevi explains that the brothers were totally confounded by the strange events that had befallen them. They’d never dreamed of being spies or thieves, and now they were accused of being both. Judah thought that perhaps this was all being cooked up not by Joseph, but by his interpreter. Thus, he requested a private audience with Joseph, where he could speak to him directly without an interpreter. This way, he hoped to reason with Joseph and demonstrate how ludicrous the allegations against them were.
2. No Shame In Being Right
“And Joseph could not contain his emotions before all those who were assembled in his presence and he instructed, ‘Remove every man from before me’, and there was no one present when Joseph revealed his identity to his brothers.” 45:1
o Joseph Could Not Contain – He could not bear the thought that the Egyptians would be standing beside him and witness his brothers’ shame and embarrassment when he revealed his identity to them. – Rashi
o Joseph Could Not Contain – Insisting that no one be present when he revealed himself to his brothers, placed Joseph in great danger because his brothers [not knowing how they would be treated] could have decided to kill him on the spot and he would have been powerless to stop them. – Medrash Rabbah
After his descent to Egypt, Joseph attained the status of Joseph HaTzaddik [Joseph the Righteous], as found in the Talmud [Tractate Yoma 35b]. This lofty appellate is reserved only for the most exemplary individuals who go far and beyond human expectations. Joseph was that rare individual who would place his own life in grave danger merely to ensure that his brothers be spared shame for their actions. Rather than gloat over his triumph, he took extra measures to guard against causing them shame, even incidental. It is no wonder that the Mashiach will first emanate from the tribe of Joseph, the master at uniting people and offering gentle rebuke.
3. But He’s Not A Doctor!
“And Yisroel (Jacob) said, ‘It is enough for me that Joseph, my son, is still alive. I’ll go and see him prior to my death’” 45:28
- It Is Enough For Me – He perceived through Divine Inspiration that Joseph had maintained his high level of piety in spite of the many challenges he underwent in Egypt and this was what mattered to him most. – Medrash Rabbah 94:3 & Heemek Davar
Although Jacob’s sons only mentioned Joseph’s status as a ruler in order to corroborate Joseph’s dreams and emphasize his ability to sustain them, Jacob wanted them to know that nothing was more important in his eyes than Joseph’s commitment to his faith. Jacob’s attitude provides a stark contrast to that of many Jews who arrived on these shores at the turn of the 20th century and placed greater emphasis on ensuring their children’s material well-being, than on their spiritual welfare.return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.orgThis page is dedicated to, and written for the 6,000 Partners in Torah mentors.
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Keep the Flame Burning By: Rabbi Elazar Meisels
Dear Rabbi Meisels,
I’ve never written you before but I read all of your articles and I enjoy them enormously. Now it’s my turn to ask you a question that I hope you’ll take the time to respond to. I’ve been lighting candles since I was very young but I never used a real menorah until this year. Up to this point, I always used an electric menorah, which I thought was the way it should be done. My mentor patiently taught me all the laws of Chanuka lighting and explained that it was better to light with candles or oil, so my husband and I purchased a really nice menorah and lit it for the first time this year. My kids have never seen such a menorah before and they were confused at first but found it all very exciting. I was very inspired by this misvah and I shared that with my mentor who explained to me the idea that one misvah leads to another, and suggested that I think about another misvah that I might want to do. I asked my husband if he would mind if we committed to observing another misvah and he readily agreed. Can you please suggest something that the two of us would appreciate and be inspired from? Please respond as soon as you can.
Thanks! Amy
Amy, I am inspired by your inspiration and appreciate the fact that you took the time to submit your excellent question. I would be pleased to offer some suggestions, but first, I’d like to share with you an inspiring idea that your words bring to mind. Your study partner shared with you the words of the Mishnah [Avos 4:2] that “One mitzvah leads to another”, but I wonder whether she also shared with you the last words of that Mishnah which says, “The reward for a mitzvah is a mitzvah.” The Rav M’Bartenurah [a famous commentator on the Mishnah] explains this to mean that not only is the performance of a mitzvah itself a mitzvah, but the pleasure that one experiences in the performance of the mitzvah is also a mitzvah unto itself, and equally deserving of a reward! Your joy in fulfilling the mitzvah of lighting the Chanukah lights is itself a mitzvah and something to revel in.
As far as your question about what you can do to keep the inspiration alive, I’d need a bit more background from you in order to make an appropriate suggestion, since I don’t really know which mitzvos you are currently observing and where the opportunities are in your family life. However, in lieu of that information, here are a few suggestions from which you’re welcome to choose the one that is most appropriate to your situation.
Shabbos Candles
The most obvious suggestion is to begin lighting Shabbos candles every Friday night shortly before sundown to herald the onset of Shabbos. Not only is this mitzvah similar in performance to lighting the menorah, but also the Talmud [Tractate Shabbos 23b] actually links the two, by stating that one who is meticulous to observe these two mitzvos will merit sons who will become great Torah scholars.
Recite Blessings
If you don’t already do so, begin reciting the appropriate blessings before, and after, eating a meal. Ask your mentor to educate you in the rudiments of the beautiful mitzvah and start by reciting one blessing at a time. Once you’ve got that down pat, add another one to your repertoire, until you’ve mastered the art of demonstrating your appreciation to the Source of all the blessings we enjoy in life.
Jewish Education
Don’t let your children reach your age before they first begin to appreciate the beauty of mitzvos. If you haven’t already done so, enroll them in a program where they’ll learn all about the mitzvos and why we do them, etc. Unfortunately, many parents wait until their children are older to introduce them to the joys of Judaism, and by that time their Ipod earbuds are firmly stuck in their ears and they can hardly hear anything else. Seize the opportunities of their formative years to expose them to real Torah values, and give them the tools they’ll need to access the manifold riches that Judaism offers. Please feel free to speak to your study partner or contact me if you would like to further explore any of the suggestions presented above.
All the best, Rabbi Elazar Meisels
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Rabbi Meisels can be reached at rabbimeisels@partnersintorah.org
Jacob emulated the pattern established by his father Isaac when he offered sacrifices and prayed to Hashem as he neared Egypt. R' Isaac Blazer points out that a person's need to look to his forefathers as a model upon which to base his life is even more clearly illustrated in Sforno's explanation of why Jacob prayed to Hashem as ``the God of his father Isaac''; since Hashem had instructed Isaac that he was not to leave Eretz Yisrael to travel to Egypt, Jacob understood that this restriction naturally applied to him as well. Thus, although the famine apparently called for Jacob's family to travel to Egypt to Joseph, Jacob thought that he was forbidden to do so; the tradition regarding the proper way to serve Hashem that he had received from his father did not include such action. Unable to leave Eretz Yisrael, Jacob prayed to Hashem, ``the God of his father Isaac'' — i.e., He who had given Isaac direction — for guidance as to what would be the proper course of action under these circumstances. In reply, Hashem appeared to him in a dream and told him that only Isaac was forbidden to leave Eretz Yisrael (as a result of having been brought upon the altar at the Akeidah-Binding of Isaac); Jacob, however, should have no fear of descending to Egypt.
Explaining the reason why a person must always turn to the example shown by his forefathers and teachers, R' Yerucham Levovitz offers an example of a hiker walking in a forest. When this person reaches a route that he has never traveled before, he need not despair, for he may easily reach his destination by following the trails and signposts that have been marked by the forest rangers familiar with the territory. These people are intimately acquainted with the terrain, and the directions they leave for future hikers can safely be followed. However, points out R' Yerucham, even when clear signs and directions are available, not everyone is able to find his way around a forest, for maps and signposts only help those who are able to read them. A child, a person unfamiliar with the local language, or someone who is unable to read a map will still get lost. The only way that such a person can reach his destination and not get lost in the maze of the forest is to follow another person who, since he can read the directions, knows where he is going. As long as one follows in this person's path, he will make it to safety.
The same is true, continues R' Yerucham, of a person journeying through life, who is searching for the proper way to serve Hashem. He, no different than any traveler, does not have to find the right road on his own; Hashem gave clear guidelines in His Torah that, properly followed, will allow a person to easily travel the proper path. However, these guidelines will only help a person who understands how the Torah's message is to be applied to every aspect of his daily life. A person unsure of the proper way to serve Hashem in a particular circumstance, however, need not despair. Like the child in the forest, he has only to follow the example of others who knew where they were going; namely, spiritually greater previous generations who understood how the Torah's ``signposts for life'' provide guidance in all situations. By acting as these people did when they were faced with a similar challenge, every person can be sure that he will properly serve Hashem. return to top
Hey, I never knew that! By Ozer Alport
Amazing Insights About the Weekly Parsha
Q: After the seven years of plenty ended, a severe famine began, just as Joseph had predicted. Acting as Pharaoh’s representative, Joseph was prepared for the famine, as he had stored up grain during the previous seven years precisely for this purpose. When the Egyptians approached him for food, he sold it to them until all of the money in the land of Egypt belonged to Pharaoh. At this point he continued to add to Pharaoh’s royal portfolio, selling the food first in exchange for the livestock of the Egyptians, then for their land and for ownership of their very bodies. Why wasn’t Joseph, as the leader of Egypt, willing to simply give away the food and grain that the country had stored up to the Egyptian citizens for whom he was responsible? Why was he so interested in acquiring them, their land, and their animals as possessions of Pharaoh?
A: Rabbi Chaim Kanievsky suggests that when the time would come for Hashem to smite the Egyptian people with the ten plagues, Joseph didn’t want them to be able to argue that as private citizens who weren’t interested in the enslavement of the Jewish people they should be exempt from the punishment which should be exclusively meted out to Pharaoh. However, now that they, their land, and their animals were all part of Pharaoh’s national treasury, they had no such claim since anything that happened to them was all part of the punishment coming to Pharaoh. Alternatively, the Talmud (Sanhedrin 91a) records that many generations later, the Egyptians “sued” the Jewish people for the return of the gold and silver vessels that our ancestors “borrowed” on their way out of Egypt but never returned (see Exodus 12:35-36). The Jews answered that when the Egyptians pay the wages for the 600,000 Jews who worked for them for 210 years, they will gladly return the vessels. The Egyptians had no response to this argument and promptly fled the courtroom. The Meshech Chochmah by Rabbi Meir Simcha of Devinsk points out that while the Jewish people borrowed these vessels from the private Egyptian citizens, their wages were owed only by Pharaoh for the work that they performed for him. Therefore, Joseph acquired everything in Egypt on behalf of Pharaoh so that the Jews could later claim that what they took was also Pharaoh’s property and that they were therefore entitled to keep it until they were paid for their labor!
Ozer Alport can be reached at ozer@partnersintorah.org
Table Talk: For discussion around the Shabbos Table
?)Why wouldn’t Joseph have sent a message to Jacob at any point after his rise to power in order to notify him that he was alive and well? (Paneiach Raza by Rabbi Yitzchak ben Yehuda HaLevi, Ohr HaChaim HaKadosh by Rabbi Chaim ibn Attar)
?)This coming Wednesday is the fast day known as Asara B’teves (the 10th of Teves). The Rambam explains (Hilchos Taanios 5:2) that this fast was designated to commemorate the day that the siege of Jerusalem began on, which eventually led to its destruction on the 9th of Av. Why do we fast thousands of years later in memory of an ancient historical event, especially one on which nothing actually happened but which merely represents the beginning of the gradual process of destruction of the Beis HaMikdash?
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