Vayigash

PARS HAT V AYI GA SH

THE BE AUTY O F YOSEF Ra bbi Ari Kahn Parshat Vayigash begins with Yosef and Yehuda nearing a showdown: Soon Yosef will reveal himself, and send for his father. Throughout the generations, scholars have been perturbed by Yosef’s seeming callousness. Why did it take Yosef so long to orchestrate this reunion? One could argue that the primary victim of this delay was Ya'akov, whose final years were wasted in needless mourning. One might excuse Yosef's desire for vengeance against his brothers for their perfidy, but even this seems to be inconsistent with Yosef's reputation as a "Tzadik". Certainly, when vengeance impinges on Yosef's filial responsibilities and leaves Ya'akov mourning, and in hunger, when Yosef could easily solve both problems, any delay seems inexcusable. In his commentary on the Torah, The Ramban poses this question, which, in a sense hovers over the last 3 parshiot: Why didn’t Yosef try to contact his father? After all, the distance between Israel and Egypt is "6 days" (so says the Ramban). Why didn’t Yosef send a letter to his father, informing him that he was alive and well? When Yosef became the head of Potifar`s household he should have had the ways and means to contact Ya'akov. Certainly, once he became the second most powerful man in Egypt he should have had all the connections necessary to send a message to his father. All those years of Ya’akov languishing in Israel, mourning for his favorite son, could have been avoided. Didn’t Yosef return his father’s love? How could he leave his father for all those years? The answer which the Ramban offers, is that Yosef could not contact Ya’akov until Yosef`s dreams had come true. Ya'akov and his sons would come to Egypt and bow to Yosef; only then would the visions come true and Yosef would be vindicated. Other commentaries have taken issue with this response. Dreams are in the domain of G-d, they say; let Him worry about dreams. It is man’s job to do that which is ethical, and the ethical thing would have been to inform Ya'akov that he, Yosef, was indeed alive and well. A contemporary commentator, Rabbi Yoel Bin Nun, has suggested that perhaps the question is unfair. Instead, we should ask the reverse question: Why did Ya'akov not contact Yosef? The answer seems straightforward; Ya’akov thought that Yosef was dead. But did Yosef know that Ya'akov thought that he was dead? The sequence of events, from Yosef’s perspective, may suggest a different conclusion. Ya'akov was surely aware of the enmity which existed between Yosef and his brothers. Why would Ya'akov send Yosef to his brothers? Was Ya'akov involved in the plot? Let us consider the family history: Whenever bothers do not get along the solution is to separate. One can see this from the behavior of Avraham and Lot; though they were not actually brothers, when they saw that

they could not co-exist, they separated. The same is true with Yishmael, and with Esav. Perhaps Yosef felt that because of all the dissension he stirred up in his father’s house, Ya’akov decided to send him away. Rabbi Bin Nun suggests that only upon hearing Yehuda quote his father Ya'akov and refer to his son Yosef "who was ripped apart by beasts" (44:28) did Yosef realize that his father thought that he, Yosef, was in fact dead. Therefore, at that point Yosef reveals himself to his brothers and sends for his father. While this interpretation is certainly highly original, it lacks support in Chaz”al; moreover, it paints Yosef as a maladjusted individual, who is highly insecure in his father’s love. The sages teach us that one of the major functions of the entire book of Brieshit is "Maaseh avot Siman l’banim": history repeats itself. The stories in the Torah create spiritual realities which will be repeated at other junctures in Jewish history. There must be deeper significance to these episodes than the insecurities of Yosef. Rabbi Shimshon of Sens, one of the authorities in the school of Tosfot, suggested, Had Yosef sent a message about everything which happened, his brothers would have scattered in every direction, because of the embarrassment. Therefore, Yosef worked slowly to bring them back, and therefore avoid embarrassing them. His intention was good ( Tosfot Hashalem) According to Rabbi Shimshon, the dreams of Yosef’s youth had nothing to do with his plan. Rather, he had a problem; how do you inform your father that you have had an extended stay in Egypt because your brothers sold you as a slave. This idea is further developed in the comments of Rav Shimshon Raphael Hirsch. If I am not mistaken, Yosef`s consideration in not sending a letter to his father in his years of success, was, what would Ya'akov gain in getting one son back, if in the process he would lose 10... therefore Yosef used all the subterfuge, and in my mind this was certainly worthy of the wisdom of Yosef" (Rabbi Shimshon R. Hirsch 42:9) According to this approach, Yosef`s consideration was completely selfless. To have been reunited with his father would clearly have been a great personal occasion, but it would have had tragic consequences. Therefore Yosef chose to remain on his own. Other commentaries believe that Yosef was motivated by the desire to rehabilitate his brothers. Yosef orchestrated the series of events which brought Binyamin to Egypt and provided his brothers with the opportunity to defend Binyamin. These last interpretations are not necessarily mutually exclusive; in both cases, Yosef`s goal is beyond the personal. Both also indicate the great spiritual level on which Yosef operated.

A close reading of the text on the one hand, and a survey of the midrashic and Kabalistic sources on the other, will foster a deeper understanding of Yosef, and will shed light on this issue. Let us return to the text: The Torah’s comments on Yosef’s physical appearance are interesting: Yosef was good looking and handsome (39:6) This comment is not made in Yosef`s youth, or in the most logical context, the first time that the character is introduced in the text. Rather, this information is supplied much later, after Yosef has endured the ridicule of his brother’s, sale and enslavement. The simple understanding is that this is merely an introduction to the scene with Potifar’s wife, where for the first time Yosef`s physical appearance becomes relevant. However, the very verse which describes Yosef`s looks is the same verse which the Ramban alluded to above: And he (Potifar) left all that he had in the hands of Yosef....and Yosef was handsome and of fine appearence.(39:6) This would have been the first time that Yosef had the ability to contact his father, and here, in the same verse, the Torah chooses to speak of Yosef`s looks! Perhaps there is a deeper meaning to this section, and to Yosef`s beauty. What is the source of Yosef`s good looks? The last person the Torah described as possessing beautiful looks was Rachel, Yosef`s mother: And Rachel was beautiful, and of fine appearance (29:17) We may therefore conclude that Yosef looked like his mother. In fact both the Midrash and the Zohar allude to this connection. Yosef was handsome and of fine appearance. Rabbi Yitzchak said, throw a stick to the ground, and it will land near the place you found it. For it says "And Rachel was beautiful, and of fine appearance." Therefore ( the text says) Yosef was handsome. (Midrash Rabba 86) The Midrash is saying that "an apple doesn’t fall far from the tree" and the source of Yosef`s beauty was Rachel. The Zohar goes a bit further in its description; Whenever Yosef would walk by Ya'akov, he would look at Yosef, and his (Ya'akov’s) soul would be restored, as if he was looking at the mother of Yosef, for the beauty of Yosef was similar to the beauty of Rachel. (Zohar 216b) Yosef’s beauty was inherited from his mother.

On the other hand, there are sources which indicate implicitly and explicitly that Yosef looked just like his father! Rabbi Yehuda said, his face (Yosef’s) was like his (Ya'akov’s) (Midrash Rabba 84:8) The Zohar also stresses the resemblance between father and son; These are the generations of Ya'akov, Yosef was 17 years old," Whoever would look at Yosef would see the image of Ya'akov (Zohar 1:180a) The similarity between father and son gives us insight to the comments of the sages regarding Yosef`s reaction to the seductive advances of the wife of Potifar: She grabbed him by the clothing saying..." At that moment the image of his father appeared to him in the window (Talmud Sotah 36b) When Yosef looks in the window he sees his own reflection, which looks just like his father. This is what strikes Yosef and saves him from temptation. If Yosef looked like his father what does it mean that his beauty was the beauty of his mother? What was the essence of the beauty of Rachel? Surely the Torah is not speaking about a trait which is only skin deep. Rachel’s beauty must also represent some spiritual characteristic. In a lengthy Midrashic discussion of the heavenly response to the destruction of the First Temple, G-d summons Avraham, Yitzchak, Ya'akov, Moshe, and Yermiyahu; each offers an argument as to why G-d should rebuild the Temple. G-d, however, is unmoved by all of their arguments. The Midrash then states; At that moment, our mother Rachel broke forth into speech before the Holy One, blessed be He, and said, ‘Sovereign of the Universe, it is revealed before Thee that Thy servant Jacob loved me exceedingly and toiled for my father on my behalf seven years. When those seven years were completed and the time arrived for my marriage with my husband, it came to my attention that my father was conspiring to switch my sister for me. It was very hard for me, because the plot was known to me and I disclosed it to my husband; and I gave him a sign whereby he could distinguish between me and my sister, so that my father should not be able to make the substitution. After that I relented, suppressed my desire, and had pity upon my sister that she should not be exposed to shame. In the evening they substituted my sister for me with my husband, and I delivered over to my sister all the signs which I had arranged with my husband so that he should think that she was Rachel. More than that, I went beneath the bed upon which he lay with my sister; and when he spoke to her she remained silent and I made all the replies in order that he should not recognize my sister's voice. I performed Chesed for her, was not jealous of her, and did not expose her to shame. And if I, a creature of flesh and blood, formed of dust

and ashes, was not envious of my rival and did not expose her to shame and contempt, why should You, a King Who liveth eternally and art merciful, be jealous of idolatry in which there is no reality, and exile my children and let them be slain by the sword, and their enemies have done with them as they wished! Forthwith the mercy of the Holy One, blessed be He, was stirred, `For you Rachel I will return Israel to their place (Land)’ That is (the meaning of the) verse; (Yermiyahu 31 Thus says G-d,: a voice in Rammah is heard, a bitter cry, Rachel crying for her children, she refuses to be comforted for her children, for they are gone", and it says; "Thus says G-d,: Refrain thy voice from weeping and your eyes from their tears for thy work shall be rewarded," and it says; ‘And there is hope in the future, says G-d, and your children shall return to their borders" (Eicha Rabba introduction section 24) The beauty, the greatness of Rachel is her ability to sacrifice her personal needs or desires for the sake of her sister. Yosef displays this same trait, but only when he is older, in Egypt. The same verse which describes his beauty describes his dominion over the house of Potifar. This was the first time that Yosef had the ability to contact his father; for the first time, the "beauty" of Yosef, the selfsacrifice he took upon himself, shone through. Yosef’s beauty, inherited from his mother, became apparent at exactly this point, is described in precisely this verse. In the words of the Midrash, the reward for Rachel’s sacrifice was the building of the Second Temple. What was the reward for Yosef`s sacrifice? We have touched upon the idea of "Maaseh avot Siman libanim", history repeating itself through the spiritual forces unleashed by the events of our forefathers’ lives. The Jews were destined to be enslaved, but their enslavement was set in motion by the sale of Yosef, by the spiritual dynamic of sinat chinam-groundless hatred- which would one day cause the destruction of the Second Temple. The Second Temple was built upon the foundation of the love and chesed of Rachel; when her children ceased to act in a similar way, when hatred became a part of their lives, the Second Temple crumbled to the ground. Extending this idea, we see that, had the potential of sinat chinam not been created, the Second Temple would not have been destroyed, the Ten Martyrs would not have been killed. Once the power of sinat chinam had been unleashed on the world by the brothers, Yosef endeavored to create a spiritual antidote. A closer look at the original confrontation between Yosef and the brothers will clarify this concept: Yosef dreamed that the brothers would all bow down to him. The brothers understood that the leader among the brothers, and for that matter of the entire nation, was Yehuda. Yosef`s dream constituted a capital offense-mored b’Malchut, treason. The brothers misinterpreted Yosef’s dreams as a rejection of Yehuda’s leadership. Yosef understood that the brothers must rally around him, a son of Rachel, as well as Yehuda, son of Leah, before the book of B’rieshit comes to an end. There must be a power of unity established as a spiritual precedent.

When the brothers come to Egypt searching for food, Yosef confronts them. The Torah describes the scene: Yosef saw his brothers, he recognized them, he spoke to them roughly, he said, ‘From where have you come?’ They said; `From the land of Canan, to buy food`. Yosef recognized his brothers but they did not recognize him (42:7,8) The text is puzzling; why should the Torah need to tell us twice, in subsequent verses, that Yosef recognized his brothers? We recall that the metamorphosis of Yehuda took place (chapter 38:26, see my notes on Vayeshev) when the text says "Vayaker Yehuda" - "and Yehuda recognized". Now, again, the Torah uses the same words to indicate that Yosef acts with pure motives, “for the sake of heaven”. Yosef continues to interrogate his brothers, accusing them of being spies. They reply; And they said, thy servants are 12, we are brothers, sons of one man from the land of Canaan, the youngest is with our father, and one is missing." Yosef responded and said, “That is precisely what I meant (literally: “he is the one I spoke of”) when I said you are spies (42:13,14) The dialogue is quite obscure. What is Yosef trying to get out of them? What does he hope their response will be? The answer is remarkably simple. He wants them to admit to being spies, and confess that they are seeking their missing brother. He wants the brothers to rectify their perfidy. The truest teshuva will be if they seek out Yosef, and rally around him as a brother, not as a replacement for Yehuda, but as a son of Rachel. Yosef all but tells them his wishes: That is precisely what I meant (literally: “he is the one I spoke of”) when I said you are spies (42:14) The brothers miss the opportunity, so Yosef creates a second, albeit lesser, opportunity for rectification: Binyamin. If the brothers can rally around Binyamin, a son of Rachel, they can be forgiven. This is precisely what happens. Consequently, Binyamin becomes the unifying force in Israel. The Temple will stand in his territory. When the People become disunited, the unifying factor which is its foundation crumbles, and the Temple will fall, destroyed by sinat chinam. The unity of the brothers was incomplete; it revolved around Binyamin, and not around Yosef, as it should have, as it could have. The laws of teshuva describe complete teshuva as having the same opportunity arise and refraining from sin. How is one proved a repentant sinner? … Rab Judah indicated: With the woman, at the same time, in the same place. (Yoma 86b, codified by Rambam “Laws of Teshuva” 2:1). same

This did not take place; the rectification for the brothers’ sale of Yosef took place when they rallied around Binyamin, not when they presented themselves to the

Prince of Egypt as spies, searching for their brother, and was therefor incomplete. The Second Temple will one day fall; the teshuva involving Binyamin was not sufficient to eradicate the sin of the brothers. Only teshuva involving Yosef himself could have provided the complete antidote for the power of sinat chinam the brothers had unleashed. We can now understand the comment of Rashi, when Yosef and Binyamin embrace: He cried on his shoulder”; about the two Temples which will stand in the portion of Binyamin and will be destroyed (45:14) The teshuva of the brothers was enough to allow the Temple to be built on the territory of Binyamin, but it was not enough to prevent its eventual destruction. Yosef understood that one day the Jewish People will have to rally behind Yosef, not as a substitute for Yehuda, but as a preparation for the Kingdom of Yehuda. Apparently, the Ramban’s comment that Yosef waited for fruition of his dreams before contacting his father, referred to the creation of spiritual precedents for the Jewish People: This is the idea of the Messiah Son of Yosef, who prepares the way for the Messiah Son of David (himself a descendent of Yehuda). According to tradition, the Messiah Son of Yosef will unite all Israel in preparation for the arrival of the Messiah son of David, but will die in the process (Sukka 52a), in an act of self-sacrifice for his People. Just like his ancestor Rachel, whose self-sacrifice allowed the building of the Second Temple, his self-sacrifice will allow the building of the Third Temple. The spiritual model is Yosef, who chose not to contact his father even though it would have made for a "nicer" life. In each case, the ultimate goal cannot be achieved without the self-sacrifice of Rachel and her descendants. Yosef the dreamer, the visionary, the interpreter of dreams, saw that which his brothers could not. He dedicated his life to others; he was the great provider for others. He passed on himself a sentence of loneliness, in order that others would have the chance to be redeemed. He was truly beautiful, just like his mother.