In the End It's All OK

"And now, you did not send me here, rather it was Hashem." The Bais Yaakov of Ishbitz offers a very powerful understanding of Yosef's message to his brothers. After all, weren't the brothers aware that Hashem directs the footsteps of man, and nothing happens that is beyond His will? What was he telling them that they were unaware of already?

He explains that Yosef was telling his brothers that what they did was exactly what Hashem wanted to happen. They facilitated the will of Hashem being fulfilled. At the end of days Hashem will show all people that all of their actions, including the ones they thought were sinful, were actually His will. It is not the act itself which is the sin, rather it is the attitude that one is sinning. Feeling and believing that one can act outside of Hashem's will, that is the true sin.

An example of this can be found in the union of Yehudah and Tamar. Superficially it appeared to be sinful. However the Talmud explains that when Tamar was being judged a voice came out from heaven and declared "This secretive behavior was My doing." There are times when Hashem cannot bring about a union in the usual manner and has to resort to subterfuge to bring it about. The same was true with Yosef's forced descent to Egypt.

Don't Get Down

After 22 years of separation Yosef reveals himself to his brothers. Shell-shocked as they are, he then sends them on their way to Caanan to their father Yaakov, and tells them ועתה אל תעצבו, which is usually understood to mean "And now do not be upset."
Rabbi Yitzchok Isaac of Komarna points out that in the trup, the cantillation marks that show us the proper grammatical understanding and reading of the verses, there is a פסיק p'sik, a mark which indicates a fairly strong stop between the word ועתה (and now) and the words אל תעצבו (do not be upset). This would seem to indicate as if it is meant to be understood as two distinct statements. How are we to understand this?
He explains that our sages teaches us that the word ועתה is often used as an allusion to Teshuva, returning and repenting to God. On this basis he explains Yosef's message to his brothers as follows ועתה, you are about to embark on a process of soul-searching and regret for the mistakes you made two decades ago. אל תעצבו, do not be depressed. Too often people feel that the only way to improve themselves is through castigation and self-punishment, through feeling guilty and negative. But depression and negativity are damaging in and of themselves; they do not build up a person, they tear him down, and what good can come of that?
Even when undergoing the process of introspection and self-improvement, Yosef encouraged his brothers, remain happy and upbeat. It is only through joy that you can achieve what you should in life and come closer to God.

Lag B'Omer Thoughts

The following is a free rendition of an interesting insight of the Chidushei HaRim, the founder of the Gerer Chassidic Dynsasty.

Lag B'Omer, which falls out Monday night, May 11 and Tuesday, May 12 this year, is seen as a celebration of the life's work of Rabbi Shimon Bar Yochai. One of the leading sages of his generation for his teaching of the conventional portions of Torah, he is best known for his Kabbalistic teachings and for laying down the foundations of Jewish mysticism and spirituality. He famously spent thirteen years hiding in a cave after being sentenced to death by the Roman occupiers of Palestine. The Talmud tells the story of how that occurred.

One day he was sitting with two of his contemporaries, Rabbi Yehudah and Rabbi Yose. Rabbi Yehudah began to praise the Roman government for all the public works projects they were building in Palestine. He felt that they were benefiting the Jews as well. Rabbi Yose remained silent in response. Rabbi Shimon criticized the Romans and said that they were only doing it for self aggrandizement.

When the Romans heard about this conversation, they appointed Rabbi Yehudah as the foremost spokesperson for the Jews. Rabbi Yose, for his silence, was exiled. Rabbi Shimon was sentenced to death for his criticism. To save his life he ran and hid in a cave for thirteen years.

The Chidushei HaRim suggests that the names of these sages indicate that they shared the souls of some of the sons of Yaakov (Jacob). Jewish tradition already teaches us that the sages of their generation, immediately after the destruction of the Second Temple, were held responsible by God for the sale of Yosef (Joseph) 1500 years earlier. This was because they shared the souls of the brothers who had sold Yosef long ago.

Yehudah (Judah), the son of Yaakov, is found already in the Torah as the spokesperson for his family. Tradition teaches us that he repented for his part in the sale of Yosef, and was already forgiven by God for his part. That is why Rebbe Yehudah, his spiritual descendant, was now given the chance to take a leadership position as the spokesperson for the Jewish nation.

Yosef is criticized for his silence. When his brothers met with him on their arrival in Egypt and had no idea who he was, they repeatedly referred to their father as "your servant." Five times Yosef heard this term of disrespect for his father and was silent. As a result, Rabbi Yose was now silent as well. He was sent to Tzippori (Sepphoris) to exile. The Talmud teaches us that Tzippori was a town in which one could learn how to refrain from improper speech. Certainly an appropriate exile for his history of wrongdoing.

Finally, Shimon (Simon) was the brother who was most responsible for the sale of Yosef. He actually wanted his siblings to execute Yosef, but in the end was overruled and Yosef was thrown into the pit instead. That is why Rebbe Shimon bar Yochai was now sentenced to death by the Romans, but in the end spent many years in a cave instead.

The Zohar teaches that just as Yosef was the brother who took the primary lead in offering physical sustenance to his family, he was also the one who was supposed to offer spiritual sustenance. When his brothers sold him, they destroyed the conduit by which he was able to transmit to them spiritual sustenance. Shimon, as the primary mover behind that sale, had the main responsibility for the lack of spiritual sustenance for the Jewish people. It therefore fell to his spiritual descendant, Rabbi Shimon bar Yochai, to reopen those channels through the writing of the Zohar and the teaching of Jewish spirituality.

This was his Tikkun (rectification) for the wrongdoing his spiritual ancestor had committed so many years before.