************************************************************ ** THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag ************************************************************ ** PARSHAT MIKETZ [revised from 5758] In Parshat Miketz, Yosef rises to royalty in Egypt. Yet, despite his high position, not once does he attempt to contact his father. Does Yosef no longer care for his father who loved him so dearly and now grieves for his lost son? Last week, in Parshat Vayeshev, Yaakov Avinu's ten sons conspired to kill their own brother for what appears to be petty jealousy! Can there be any excuse for this cruel behavior? How are we to understand the behavior of our ancestors in these two Parshiot? Do these turbulent events of Sefer Breishit simply teach us of our 'shameful' heritage, or do they carry a message for future generations? This week's shiur attempts to tackle these difficult questions by projecting the "bechira process" - the theme of Sefer Breishit - onto the story of Yosef and his brothers. In Part One, we show how this theme can help us understand the brothers' hatred of Yosef, while Part Two we will consider this theme as we attempt to uncover Yosef's MASTER PLAN. PART I - "SINAT ACHIM" & IDEALISM At first glance, the brothers' hatred of Yosef appears to stem from a petty sibling rivalry. However, when we consider the Torah's story of Yosef's dreams (see 37:2-12), it is possible to arrive at a deeper understanding of their actions. Therefore, we begin our shiur with a quick review of these two dreams: (1) "And behold we were gathering sheaves in the field, and my sheaf stood up and remained upright. Your sheaves then gathered around and bowed down to my sheaf" (37:7); (2) "... and behold - the sun, the moon, and eleven stars were bowing down to me." (37:9) One doesn't have to be a prophet to interpret these two dreams. Clearly, they point to Yosef's developing sense of superiority over the entire family. However, these dreams also echo an earlier sibling rivalry in Chumash - that between Yaakov and Eisav! Note the similarity between these dreams and Yitzchak's blessing to Yaakov (i.e. the blessing that he intended to give it to Eisav): "May God bless you with... an abundance of grain... Be MASTER OVER your brothers, and let your mother's sons BOW DOWN to you." (27:28) Recall our explanation that this blessing reflected Yitzchak's original understanding that both of his sons were chosen, and it was his responsibility to appoint a family 'leader'. Finally, it became clear that only Yaakov was chosen, and hence, the need to appoint a 'family leader' was put off until the next generation. With this in mind, it would appear that Yosef's dreams reflect his aspiration to attain this leadership position. [One could also suggest that they may reflect Yosef's understanding that he would be the ONLY 'chosen son,' just as Yaakov himself emerged as Yitzchak's only chosen son! This perception is supported not only by Yosef's dreams, but also by: * Yaakov's love and special treatment of Yosef (see 37:3); * his "ktonet pasim" (special cloak), a sign of royalty; * Yosef is the first son of Rachel, Yaakov's 'primary' wife; * Yaakov's silence regarding Yosef's dreams (see 37:11); In the brothers eyes, it became rather clear that Yaakov planned to name Yosef (or possibly Yosef and Binyamin, the son's of Rachel) as his exclusive heir(s). Yosef's dreams simply added 'fuel to the flame!' This background allows us to suggest an ideological basis for the brothers' decision to kill Yosef. ALL IN THE NAME OF GOD Maybe had Yosef acted in a more righteous manner, his brothers' may have conceded to his destiny as either the 'leader' or the 'chosen' son. However, their perception of Yosef's character troubled them. In their eyes, Yosef was a slanderer: "And Yosef brought bad reports ('diba ra'ah') of his brothers to his father." (See 37:2) The brothers, aware of the challenges facing God's special Nation, recognized the need for exemplary leadership. Could Yosef possibly assume this role? To the brothers, the mere thought of 'Yosef the Slanderer' becoming the leader was horrific. From their perspective, it was simply unthinkable that Yosef could assume the leadership of a nation destined by God to be characterized by "tzedek u'mishpat" (see 18:19). For the sake of "klal Yisrael," they conclude: Yosef must be weeded out! Hence, the brothers faced a predicament similar to that of Rivka in the previous generation. Just as Rivka had realized that Yitzchak was mistaken in his favoring of Eisav, so too the brothers conclude that Yaakov is mistaken by favoring Yosef. However, just as Rivka resorted to 'trickery' to ensure that the proper son would be blessed, so too the brothers decide to use 'trickery' to ensure that Yosef would not be appointed their leader. Considering that the entire fate of "Am Yisrael" was at stake, the brothers allow themselves to 'bend the rules' a bit, so as to secure the nation's future. An ideal opportunity (for the brothers) arises when Yosef arrives at Dotan to visit them. In order to dispose of this menace, they plot first to kill him. Later they opt to sell him off to a distant land. In either case, their stated goal is to make sure that Yosef is removed from the Divine family (see 37:20 - "v'nireh mah yihiyu chalomotav"). Out of respect and concern for their father, lest he fret and worry about his 'missing' son for the rest of his life, they will dip Yosef's coat in blood so that Yaakov will think that he was truly dead. Hopefully, their father will finally realize that Yosef was "nidcheh" (rejected), and now Am Yisrael can continue to develop in the proper fashion. Thus, based on the theme of Sefer Breishit, the brothers' plot to dispose of Yosef, though inexcusable, is understandable. It is not simply out of petty jealousy that they want to kill Yosef, but rather out of a 'sincere' concern for the future of Am Yisrael. MAASE AVOT SIMAN LA'BANIM If our above assumptions are correct, then the story of Yosef and his brothers leaves us with a poignant message. When making important decisions that may affect the future of our communities we must make sure that lofty spiritual goals do not blind us from the most basic principles of moral behavior.. [Based on this discussion, one could suggest that the "piyut" that we recite on Yom Kippur about the Ten Martyrs (who were killed by the Romans during the time of the destruction of the Second Temple and the Bar Kochba revolt) reflects this same message. In that piyut, Chazal connect those tragedies to the brothers' selling of Yosef. Even though that event had taken place over a thousand years earlier, Chazal consider the behavior of Am Yisrael during that time period similar to that of Yosef and his brothers. The reason is rather obvious. Recall that Chazal cite "sinat chinam" [petty hatred of one another] as the primary sin of that generation (even though Torah study was at an all time high - see Mesechet Gittin 55b with regard to the story of Kamtza and Bar Kamtza). Hence, that piyut may be making a similar statement, but in a more 'poetic' manner. The generation of "churban bayit sheni" had repeated the sin of "sinat achim" in a manner similar to an earlier generation. Hence they deserved to be punished. This explains why God may project the sins of an earlier generation on a later one, but only if the latter continues in the same pattern of sin. ======================= PART II - WHY DOESN'T YOSEF WRITE HOME? Until this point, we have focused on the brothers' perception of the "bechira" process. Now, we shift our focus onto Yosef's perception of the "bechira" process, in order to answer our second question: Why didn't Yosef write home? First, let's explain our question. Considering Yosef's very close relationship with his father [recall that he was Yaakov's "ben zkunim" - see 37:3], one would expect him to have made every possible attempt to contact his father. Yet, even after his appointment as head servant of the House of Potiphar, Yosef makes no effort to inform his father that he is alive and well. And surely, after his appointment as the Commissioner of Egypt, second only to Pharaoh (see 41:44), Yosef should have no problem whatsoever contacting his father. Nevertheless, Yosef doesn't seem to bother. It appears that Yosef has wiped his past from his memory. This question is raised specifically by Ramban (see 42:9) and dealt with by numerous other commentators. Ramban explains that Yosef's actions were motivated by his aspiration to ensure the fulfillment of his dreams. Somehow, according to Ramban, Yosef already understood from the time that he was sold by his brothers, that in order for the Divine plan to unfold, he must not contact his family. Abravanel argues on Ramban's assertion that Yosef's primary drive was to make sure that his childhood dreams would be fulfilled. Instead, he explains Yosef's entire strategy as an attempt to bring his brothers towards proper teshuva. (See Nechama Leibowitz on Sefer Breishit who deals with this "shita" in depth.) However, even though Abravanel's interpretation explains Yosef's behavior after his brothers arrived, it does not explain why Yosef did not contact his father BEFORE they arrived in Egypt! R. Yoel Bin Nun, in an article in Megadim vol. I (a publication of the Herzog Teachers Institute), offers a fascinating solution, based on an analysis of Yosef's perception of the "bechira" process. In our shiur, we employ Rav Bin Nun's approach to explain Yosef's behavior during his first twenty years in Egypt - BEFORE his brothers arrive. However, to explain Yosef's overall 'MASTER PLAN,' we will employ Abravanel's approach as well, adding a 'little twist' of our own. Rav Yoel begins his article by taking issue with Ramban's basic claim that Yosef feels obligated to ensure the actualization of his dreams. It is unthinkable, he argues, that Yosef would cause such suffering to his father simply because of a dream. Rav Yoel also contends that "pshat" of the parsha indicates that Yosef remembered his dreams only AFTER the brothers came to buy food. During the twenty some years beforehand, his dreams seem to have been forgotten! To explain Yosef's behavior, Rav Yoel suggests that Yosef had no idea that his father believed he was dead. Rather, Yosef assumed that the brothers knew of his sale, and hence he expected that eventually his father (and/or his brothers) would come to his rescue. After all, the Yishmaelim were international traders who traveled quite often through Eretz Canaan. Surely, Yosef hoped, his father would find out that he was sold and demand that the brothers trace the sale and then go to Egypt to buy him back. However, many months passed and no one showed. Yosef's hopes were replaced by a feeling of rejection. After several months (or years), he gradually reached the conclusion that he must have been 'rejected' from the "bechira" process. Reluctantly, he accepted his new fate. The logic behind Yosef's 'mistaken' conclusion can be explained in two ways – either through either a 'conspiracy theory' or a more conservative approach. THE CONSPIRACY THEORY One of the possibilities that Rav Yoel raises in his article (to explain Yosef's conclusion) could be titled 'the conspiracy theory'. Let's explain why, by taking a look at the events from Yosef's perspective. Yosef, an ambitious seventeen year old, is sent by his FATHER to check on his brothers. As soon as they see him, they immediately take off his coat and throw him into a pit. Only a short time later, a group of Midyanim (or his brothers - see last week's shiur) remove him from the pit and sell him to a caravan of Yishmaelim. Yosef concludes that his brothers are either pulling some type of 'prank' on him, or may have even sold him into slavery. Recall, however, that Yosef never heard the brothers' original plan to kill him. Most likely, Yosef concludes that as soon as his brothers come home, his father will investigate the matter (or someone will snitch), and Yaakov will make sure that Yosef is found, by tracing the sale to Egypt. Yosef is totally unaware that the brothers had tricked their father with the blood-stained coat. He has no idea that his father presumed that he had been killed by a wild animal. Many months pass, and no one comes to rescue him. Yosef begins to wonder why. Does his father no longer care about him? Why did the brothers throw him into the pit as soon as he arrived? Why did his father send him out alone on such a long journey to see his brothers who hated him? Slowly, Yosef comes to the realization that Yaakov may have received some divine decree that Yosef is rejected, and only Leah's children [and not Rachel's] had been 'chosen.' Rachel, as her premature death may have indicated, had not attained the same matriarchal status as Sarah and Rivka. In his article, Rav Bin Nun even suggests that Yosef may have entertained the thought that this entire conspiracy to sell him may have been coordinated by his father. He raises the possibility that Yosef (after many years of pondering these events) may have concluded that his father had actually sent him knowing that the brothers would sell him. Rather than confront Yosef directly with the terrible news of his 'rejection' from the family, Yosef thinks that Yaakov may have preferred that the brothers do the 'dirty work' for him. However, it is possible to follow a similar direction without the need to entertain this 'consipiracy' theory. One could suggest that Yosef may have supposed that when the brothers returned home, they had simply convinced their father that Yosef's disappearance was a Divine indication of his rejection. YOSEF 'HAD' A DREAM Alternatively, one could suggest that Yosef, because he was sold by his brothers, simply feels 'rejected' by his family. Despite his father's love for him, he may have preferred to begin a new life, even if it meant that his father would miss him, rather than face returning to live with his brothers. [That is definitely a very understandable reaction for a seventeen year old.] In any case, and irregardless of what may have transpired at home since he was sold, Yosef is convinced that he has been abandoned by his family. He accepts this fate, and decides to lead his own life, cut off from his family and childhood dreams. Just as Eisav established Edom, Yosef will make a name for himself in Egypt. He can even bring the name of God into society in his own way, despite not being part of the Chosen Nation. The following chart reflects what may have been Yosef's perception of the outcome of the "bechira" process (based on his original 'misunderstanding'): CHOSEN REJECTED --------- --------- \ AVRAHAM / \ | / \ YITZCHAK / Yishmael & bnei Ktura \ | / \ YAAKOV/ Eisav \ | / BNEI LEAH bnei Rachel / | \ / 6 \ / TRIBES \ / \ / \ This tragic misunderstanding can explain why Yosef, even after rising to power, never contacted his family. All this suddenly changes some twenty years later when Yosef sees his brothers among the many who came down to Egypt to buy grain. As they bow down before him, Yosef suddenly remembers his long forgotten dreams. Should Yosef dismiss this as pure coincidence, or should this partial fulfillment of his childhood dreams lead him to reconsider his earlier conclusions? With this background, we now attempt to explain Yosef's plan. YOSEF HAS A PLAN Yosef's immediate reaction not to reveal himself to his brothers is quite understandable. But the sequence of events that follows is quite confusing. If Yosef simply wants to hide his identity from them, he can simply ignore them. Surely, Yosef did not entertain every foreigner who came to purchase food. So why does he accuse his brothers of being spies? Why does he return their money? Later, when they come back, why does he plant his special cup in Binyamin's bag? Certainly, it appears to be more than random 'teasing' of his brothers (to get back at them). Clearly, Yosef has a strategy, and his actions suggest that he has some sort of 'master plan,' but it is not so clear what that master plan is. In his article, Rav Bin Nun explains Yosef's 'plan' as an attempt to determine what had happened to Binyamin. The fact that Binyamin was not with the brothers the first time they came to Egypt supports his suspicion that Bnei Rachel had been rejected. Therefore, his primary goal is to find out if Binyamin is still alive. If he is, then Yosef could question Binyamin concerning what 'really' happened in the family, and afterward Yosef could re-unite with his family. If he is not alive, then Yosef would most probably prefer never to reveal himself to his brothers. [This can explain why Yosef accuses his brothers of being spies. The 'spy accusation' allows Yosef to question them concerning their family roots etc., without raising their suspicion that he may be their brother.] Although this explanation flows nicely from the above presentation, it does not explain every detail of Yosef's behavior once Binyamin does arrive. After all, once Binyamin comes, why doesn't Yosef simply take him aside and question him. If Yosef only needs to determine what really happened in the "bechira" process, what point is there in planting his cup in Binyamin's bag? Surely, one cannot remain oblivious to Yosef's obvious attempt to create a situation that prompts the brothers to repent (as Avrabanel explains so beautifully). On the other hand, one must also explain why Yosef returns their money, and why he seats them in order of their birth, etc. These acts seem to be more of a 'tease' than an impetus for them to do "teshuva" (repentance). What is Yosef's intention in all of this? Furthermore, if his goal, as Avrabanel explains, is only to lead the brothers towards doing teshuva, then his 'second' plan seems unnecessary - after all, they had already shown remorse for their sin at the first encounter. Recall their initial remorse, that Yosef himself overheard them saying: "Alas we are GUILTY , for we heard his crying out [when he was thrown in the pit], but we did not listen ... therefore this fate has befallen us..." (See 42:21-23) And if this what not enough, then Yehuda's plea and admission of guilt for their earlier sin at the end of the Parsha (see 44:16) certainly would have sufficed Finally, if the Avrabanel's contention is correct, who gives Yosef the right to 'test' his brothers to see if they have repented? Is Yosef allowed to play God? Is it permitted to tease, trick, and confuse others in order to awaken their soul? And even if so, does this justify causing his father further aggravation? PLAYING GOD OR PLAYING MAN? One could suggest the following explanation: Even though Yosef may have forgotten his dreams for some twenty years, when his brothers arrive in Egypt and bow down to him, it suddenly dawns on him that his childhood dreams may actually be coming true after all. If Binyamin is still part of the family, as his brothers claim, then the "bechira" process may have actually included Bnei Rachel. Suddenly, all the events that transpired become pieces of a much larger puzzle. Yosef suddenly realizes that the family must ultimately unite, and he will be responsible for its leadership (as his dreams suggested). Yosef now sees God's fingerprints on every piece of the puzzle, but he cannot reveal himself to his brothers for a very simple reason. If he did so immediately, a wound would be opened that could never be healed. Let's explain why: Given the 'family tension' created by the events of "mechirat Yosef," had Yosef revealed his identity at this point, his brothers would probably have 'melted' on the spot! How could they face him? How could they ever be able to speak to him? The shame of their relationship with him could create an eternal barrier between them. Although they all may have remained 'chosen,' family unity and fraternity would have been impossible to achieve. Therefore, Yosef finds it necessary to do something that would reunite the family. He needs to create a situation that will bond the family both physically and spiritually. [Indeed, this is the mark of a true leader.] Furthermore, had Yosef informed his father at this point (before informing his brothers), then Yaakov's anger toward his sons would have undoubtedly brought him to curse them. This, for sure, would yield disastrous results for the future of Am Yisrael. Yosef does not need to play GOD, to ensure that his brothers do teshuva; that is God's responsibility . Yosef, however, does have to play LEADER. Yosef must restrain his emotions for a few more weeks in order to create a situation of true family unity. With this background, once can suggest that Yosef's primary goal from the very beginning is to create a situation whereby the brothers can redeem themselves, by putting them through a difficult test: the brothers must forfeit their lives in order to save Binyamin. [Yosef also does many other things to make the brothers wonder and think; to shake them up a bit - "cheshbon ha'nefesh".] By planting his cup in Binyamin's bag, not only will Yosef find out whether the brothers had done teshuva, but the brothers now have an opportunity to PROVE TO THEMSELVES that they have done teshuva - that they are indeed men of virtue! Only after they demonstrate willingness to give up their own lives for Binyamin will they be able to face themselves, and Yosef as a true brother, and unite once again as a complete family. Ultimately, Yosef plans to reveal himself (in Parshat Vayigash), but despite his intense desire to do so, he holds himself back until he has a created a situation where the brothers will not only be able to look at him, but will also be able to 'look at themselves.' MAASE AVOT SIMAN LA'BANIM By the end of this entire episode, God had created a situation that would guarantee the physical survival of Am Yisrael during the famine (and also set the stage for "geulat mitzraim"). Yosef, in the meantime, had created a situation that would keep Am Yisrael united. Throughout the generations God oversees our history, making sure that we survive, by creating opportunities for our redemption. However, as we enjoy His providence, it remains OUR OWN responsibility to make sure that we remain united as our destiny unfolds. shabbat shalom, menachem