"To Learn from Yosef's Conduct with his Brothers"

In the Torah portion of Vayigash, we are informed[1] that during the time of famine, "Yosef sustained his father and brothers." In light of the above, our Sages interpret the verse:[2] "Who leads the flock of Yosef," to mean[3] that all the people of Israel are known by the name Yosef, for it was he who sustained them during the time of famine.

The Midrash notes[4] that "You Who leads the flock of Yosef" is a plea as well as a statement; we ask G-d to conduct Himself toward the Jewish people as Yosef conducted himself toward his father and brothers.

The Midrash phrases the plea thus: "Yosef assembled food during the years of plenty for the years of famine; so too, gather for us from this world for the World to Come. Just as Yosef sustained them all according to their deeds... so too, sustain us according to our deeds. ... Just as Yosef acted kindly towards his brothers, even though they acted unkindly towards him; so too, treat us kindly although we have treated You unkindly."

There are a number of things that must be understood about the above Midrash:

1. If Yosef had not protected the food from spoilage during the years of plenty, it would have rotted. How can this apply to the good deeds performed by the Jewish people in this world - how can good deeds possibly "spoil"?

2. Yosef acted kindly towards his brothers, even though they dealt with him in an unkind manner. In other words, he did not act toward them in accordance with their deeds. How then can it be said, "sustain us according to our deeds" as Yosef did? Moreover, for G-d to simply treat us according to our deeds would require no special kindness, so no special plea is necessary.

G-d Himself[5] delights in every Jew's performance of mitzvos.[6] Because each of us is truly one with G-d[7] - for which reason every Jew is capable of performing even those mitzvos that defy his comprehension with vitality and delight - he is recompensed for this performance by sharing in G-d's infinite delight.

The above Midrash can be understood accordingly: The Jewish people (called Yosef) plead with G-d that, just as Yosef ensured there would be grain during the famine years, so too may they merit to share G-d's infinite delight in the World to Come, even though their performance of mitzvos was in a finite manner.

But the Attribute of Justice may rule that the profound unity of the Jewish people with the Divine - a unity that entitles them to share in G-d's delight - comes about as a result of their obeying even the supra-rational commandments with vitality and delight. When a Jew lacks such enthusiasm, he is unworthy of sharing G-d's delight.

Herein lies the explanation for the second appeal, "Just as Yosef sustained them all according to their deeds... so too, sustain us according to our deeds." Yosef said to his brothers: "although your intent was to deal badly with me... G-d made it come out for the good,"[8] and therefore "I will provide for your needs and your children's needs."[9] Yosef thus reacted to the ultimate outcome of their deed, rather than to his brothers' intent.

So too, the Jewish people ask G-d to look upon their actions rather than the intent with which these actions are performed. And we know that "even the sinners in Israel are as filled with good deeds as a pomegranate is packed with seeds."[10] All Jews thus deserve to share in G-d's delight in the World to Come.

Nevertheless, the Attribute of Justice may still argue: All this is fine and good regarding their good deeds, but what about their transgressions? Although "repentance out of love" can transform misdeeds into merits,[11] the intent with which these misdeeds were performed was surely in opposition to the Divine will.

The Midrash therefore concludes with the plea that, just as Yosef sustained his brothers because their actions were ultimately for the good, so too should G-d act kindly towards us although we sin, sharing with us His delight in the performance of mitzvos, for misdeeds ultimately lead to the heightened spiritual service of which only the penitent are capable.[12]

Based on Likkutei Sichos, Vol. V, pp. 239-249

   

Notes:

1. (Back to text) Bereishis 47:12.

2. (Back to text) Tehillim 80:2.

3. (Back to text) See Rashi, Radak and Metzudas David, loc. cit.

4. (Back to text) Yalkut Shimoni ibid.

5. (Back to text) See Toras Shalom p. 190ff.

6. (Back to text) Sifri, Pinchas 28:5.

7. (Back to text) See Zohar, Vol. III, p. 73a; ibid. 93b; Likkutei Torah, Shir HaShirim, 34d and 39a.

8. (Back to text) Bereishis 50:20.

9. (Back to text) Ibid. verse 21.

10. (Back to text) Eruvin 19a; conclusion of Chagigah.

11. (Back to text) Yoma 86b.

12. (Back to text) See Zohar, Vol. I, p. 129b.

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Yosef's Gift to the Jewish People

The verse states:[1] "These are the descendants of Ya'akov - Yosef." This indicates that Yosef was the continuation of Ya'akov,[2] in keeping with the saying of our Sages:[3] "All that transpired with this one [Ya'akov] transpired with this one [Yosef]."

Yosef differed from his brothers in that only he underwent the trials and tribulations of exile. In this sense, he was similar to his father Ya'akov, who was the only Patriarch subjected to exile - during his 20 years in the house of Lavan.

Although these 20 years were exceedingly difficult, Ya'akov remained steadfast in his faith. For this is the particular accomplishment of Ya'akov - who represents the Attribute of Truth[4] - that in all situations and circumstances, he did not change his ways, remaining steadfast in his faith and observance, even while in Lavan's home.

Still and all, a difference did exist between Ya'akov and Yosef with regard to the nature of their exiles, and that's why it is the particular strength of Yosef that enables the Jewish people to endure the difficulties of exile.

Even while Ya'akov was in exile with Lavan, he was not immersed in worldly affairs. His servitude consisted of having to care for Lavan's flocks - a type of labor that enables one to remain far removed from worldly concerns and concentrate on matters of the spirit. This was because Ya'akov was at a level of ultimate sanctity and holiness, completely immune to the darkness of exile.

Herein lay the difference between Ya'akov - and the Patriarchs in general - and the 12 tribes. The tribes, of necessity, had to remove themselves from worldly matters so that the world would not impinge upon their spiritual service - had they not done so, the mundane world would have hindered their service.

The Patriarchs, however, were intrinsically removed from worldly matters, living as they did in total holiness and sanctity. Their shepherding was merely a natural outgrowth of their innate sense of removal from the mundane.

So too with Ya'akov. Even as he found himself in Lavan's house, he remained separate and thus above any true sense of exile. Consequently, like his forbears, he was a shepherd.

The quality that allowed Ya'akov, even while he was in exile, to remain removed from and loftier than that state, also finds expression in the fact that, when he is forced to do battle with Esav's angel[5] - when he must vanquish his opposition - he overwhelms him totally, so that the angel declares: "Your name will no longer be Ya'akov, but Yisrael [a term of mastery], for you have striven with men and with angels and have been successful."[6]

Herein lies the special quality of Yosef, who indeed descended into exile, and was truly under the dominion first of Potiphar and then of Pharaoh. But even under such circumstances, he remained completely united with G-d.

Thus, the strength that all Jews have to withstand exile - for, to all Jews, exile means being under foreign dominion - comes primarily from Yosef, who, as we read in the portion of Vayigash, sustained his brothers - i.e. he granted them his qualities - during the "time of hunger."

This quality was subsequently transmitted to every Jew in all generations.

Because it is Yosef's resilience that sustains us during even the darkest times, all Jews are called Yosef.[7] And similar to our namesake, the darkness and gloom of exile does not prevent us from being totally united with G-d, and we remain completely steady in our Judaism and observance of Torah and mitzvos.

Ultimately, this exalted behavior not only nullifies exile, but transforms it into a state of redemption - an eternal redemption that can never be subject to further exile, with the speedy coming of our righteous Moshiach.

Based on Likkutei Sichos, Vol. XXV, pp. 254-257

   

Notes:

1. (Back to text) Beginning of Torah portion Vayeishev.

2. (Back to text) See Biurei HaZohar of the Mitteler Rebbe 29d ff., Biurei HaZohar of the Tzemach Tzedek p. 168ff.; Or HaTorah, Vayechi 385b ff.

3. (Back to text) Bereishis Rabbah 84:6.

4. (Back to text) Zohar, Vol. I, p. 139a, 161a; Tanya conclusion of ch. 13; Likkutei Torah, Matos 83c ff., Vaes'chanan 5b.

5. (Back to text) Bereishis 32:25 and commentaries of our Sages on this verse.

6. (Back to text) Ibid., verse 29.

7. (Back to text) See commentaries of Rashi, Metzudas David and Radak on Tehillim 80:2.